Введение
Арминианское религиозное учение
Arminian religious doctrine
Условное сохранение святых, или условное упорство святых, или, как принято говорить, условная безопасность, является арминианской христианской верой в то, что верующие хранятся Богом в их спасительных отношениях с Ним при условии сохраняющей веры в Христа. Арминяне находят в Писании описания как первоначального акта веры в Христа, "посредством которого устанавливаются отношения", так и сохраняющей веры в Него, "посредством которой отношения поддерживаются". Отношения "верующего со Христом никогда не являются статичными, как необратимое следствие принятого в прошлом решения, поступка или переживания". Скорее, это живое единение, "основанное на живой вере в живого Спасителя". Это живое единение выражено в простой заповеди Христа: "Пребывайте во Мне, и Я в вас". По мнению арминиан, библейская спасающая вера выражается в любви и послушании Богу (Галатам 5:6; Евреям 5:8–9). В Ремонстрантском исповедании 1621 года первые ремонстранты утверждали, что истинная или живая вера действует через любовь, и что Бог избрал даровать спасение и вечную жизнь через Своего Сына, "и в конечном итоге прославить всех и только тех, кто истинно верует во имя Его или повинуется Его Евангелию и упорствует в вере и послушании до смерти". Арминяне верят, что "из Писания совершенно очевидно, что верующий в безопасности". Более того, верующие имеют уверенность в том, что никакая внешняя сила или обстоятельство не может отделить их от любви Бога, которой они наслаждаются в единении со Христом (Римлянам 8:35–39; Иоанна 10:27–29). Тем не менее, арминиане видят в Писании многочисленные предупреждения, обращенные к истинным верующим, о возможности отпасть в неверии и тем самым быть отсеченными от их спасительного единения с Богом через Христа. Арминяне утверждают, что если верующий становится неверующим (отступает от веры), то он неизбежно перестает участвовать в обетованиях спасения и вечной жизни, данных верующим, которые продолжают в вере и остаются соединенными со Христом. Поэтому арминиане стремятся следовать примеру библейских авторов, предупреждая верующих об истинной опасности отступничества. Надежный и библейский способ избежать отступничества – увещевать верующих к духовному созреванию в их отношениях с Богом в единении со Христом и силой Духа. Созревание происходит, когда последователи Христа продолжают собираться с другими верующими для взаимного ободрения и укрепления; призывая каждого любить Бога и ближних; продолжать возрастать в благодати и познании своего Господа и Спасителя Иисуса Христа; и упорствовать в вере в молитвенной зависимости от Бога в различных испытаниях и искушениях.
The conditional preservation of the saints, or conditional perseverance of the saints, or commonly conditional security, is the Arminian Christian belief that believers are kept safe by God in their saving relationship with him upon the condition of a persevering faith in Christ. Arminians find the Scriptures describing both the initial act of faith in Christ, "whereby the relationship is effected", and the persevering faith in him "whereby the relationship is sustained." The relationship of "the believer to Christ is never a static relationship existing as the irrevocable consequence of a past decision, act, or experience." Rather, it is a living union "proceeding upon a living faith in a living Savior." This living union is captured in the simple command by Christ, "Remain in me, and I in you"
According to Arminians, biblical saving faith expresses itself in love and obedience to God (Galatians 5:6; Hebrews 5:8–9). In the Remonstrant Confession of 1621, the first Remonstrants affirmed that true or living faith operates through love, and that God chooses to give salvation and eternal life through his Son, "and to finally glorify all those and only those truly believing in his name, or obeying his gospel, and persevering in faith and obedience until death". Arminians believe that "It is abundantly evident from the Scriptures that the believer is secure." Furthermore, believers have assurance in knowing there is no external power or circumstance that can separate them from the love of God they enjoy in union with Christ (Romans 8:35–39; John 10:27–29). Nevertheless, Arminians see numerous warnings in Scripture directed to genuine believers about the possibility of falling away in unbelief and thereby becoming severed from their saving union with God through Christ. Arminians hold that if a believer becomes an unbeliever (commits apostasy), they necessarily cease to partake of the promises of salvation and eternal life made to believers who continue in faith and remain united to Christ. Therefore, Arminians seek to follow the biblical writers in warning believers about the real dangers of committing apostasy. A sure and Biblical way to avoid apostasy is to admonish believers to mature spiritually in their relationship with God in union with Christ and through the power of the Spirit. Maturity takes place as Christ followers keep on meeting with fellow believers for mutual encouragement and strength; exhorting each to love God and others; to continue growing in the grace and knowledge of their Lord and Savior Jesus Christ; and to persevere in faith in prayerful dependence upon God through various trials and temptations.
According to Arminians, biblical saving faith expresses itself in love and obedience to God (Galatians 5:6; Hebrews 5:8–9). In the Remonstrant Confession of 1621, the first Remonstrants affirmed that true or living faith operates through love, and that God chooses to give salvation and eternal life through his Son, "and to finally glorify all those and only those truly believing in his name, or obeying his gospel, and persevering in faith and obedience until death". Arminians believe that "It is abundantly evident from the Scriptures that the believer is secure." Furthermore, believers have assurance in knowing there is no external power or circumstance that can separate them from the love of God they enjoy in union with Christ (Romans 8:35–39; John 10:27–29). Nevertheless, Arminians see numerous warnings in Scripture directed to genuine believers about the possibility of falling away in unbelief and thereby becoming severed from their saving union with God through Christ. Arminians hold that if a believer becomes an unbeliever (commits apostasy), they necessarily cease to partake of the promises of salvation and eternal life made to believers who continue in faith and remain united to Christ. Therefore, Arminians seek to follow the biblical writers in warning believers about the real dangers of committing apostasy. A sure and Biblical way to avoid apostasy is to admonish believers to mature spiritually in their relationship with God in union with Christ and through the power of the Spirit. Maturity takes place as Christ followers keep on meeting with fellow believers for mutual encouragement and strength; exhorting each to love God and others; to continue growing in the grace and knowledge of their Lord and Savior Jesus Christ; and to persevere in faith in prayerful dependence upon God through various trials and temptations.
Арминий и условная гарантия
Якоб Арминий (1560–1609) пришел к такому же выводу, изучая труды ранних отцов церкви. Отвечая на аргументы кальвиниста Уильяма Перкинса в защиту упования святых, он писал: «Что касается мнения отцов [ранней церкви], то, несомненно, вам известно, что почти вся древность придерживается мнения, что верующие могут отпасть и погибнуть». В другом месте он отмечает, что такое мнение никогда не «считалось еретическим», но «всегда имело больше сторонников в Церкви Христовой, чем тех, кто отрицает его возможность». Мнение Арминия по этому вопросу ясно выражено в следующем, относительно кратком, заявлении:
Jacobus Arminius (1560–1609) arrived at the same conclusion in his own readings of the early church fathers. In responding to Calvinist William Perkins arguments for the perseverance of the saints, he wrote: "In reference to the sentiments of the [early church] fathers, you doubtless know that almost all antiquity is of the opinion, that believers can fall away and perish." On another occasion he notes that such a view was never "reckoned as a heretical opinion," but "has always had more supporters in the church of Christ, than that which denies its possibility." Arminius' opinion on the subject is clearly communicated in this relatively brief statement:
Мои взгляды на упование святых таковы: те, кто привит ко Христу истинной верой и таким образом приобщился к животворящему Духу Его, обладают достаточными силами [или крепостью] для борьбы против сатаны, греха, мира и собственной плоти, и для одержания победы над этими врагами – но не без помощи благодати того же Святого Духа. Иисус Христос также Духом Своим помогает им во всех искушениях и оказывает им готовую помощь Своей рукой; и, если они готовы к битве, просят Его о помощи и не проявляют собственной небрежности, Христос сохраняет их от падения. Так что они не могут быть ни соблазнены, ни вырваны из рук Христа каким-либо коварством или силой сатаны. Но я считаю полезным и вполне необходимым на нашем первом собрании [или Синоде] провести тщательное исследование Писания, чтобы выяснить, не могут ли некоторые по небрежности оставить начаток своего единения со Христом, вновь прилепиться к настоящему злому миру, отклониться от здравого учения, однажды преданного им, потерять добрую совесть и сделать Божью благодать недействительной. Хотя я здесь открыто и искренне утверждаю, что никогда не учил, что истинный верующий может полностью или окончательно отпасть от веры и погибнуть, тем не менее, я не стану скрывать, что есть места в Писании, которые, кажется, говорят об этом, и те ответы на них, которые мне довелось видеть, не во всем соответствуют моему пониманию. С другой стороны, существуют места Писания, подтверждающие противоположное учение [о безусловном уповании], которые заслуживают серьезного рассмотрения. Для Арминия безопасность верующего обусловлена – «при условии, что они будут готовы к битве, просить Его о помощи и не будут проявлять собственной небрежности». Это дополняет то, что Арминий говорит в других своих трудах: «Бог решает принять во благо тех, кто раскаивается и верует, и спасти во Христе, ради Христа и через Христа тех, кто упорствует [в вере], но оставить под грехом и гневом тех, кто не раскаивается и не верует, и осудить их как отчужденных от Христа». В другом месте он пишет: «Бог желает, чтобы те, кто верует и пребывает в вере, были спасены, а те, кто не верует и не раскаивается, оставались под осуждением».
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. For Arminius the believer's security is conditional—"provided they stand prepared for the battle, implore his help, and be not wanting to themselves." This complements what Arminius says elsewhere in his writings: "God resolves to receive into favor those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere [in faith], but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ." In another place he writes: "[God] wills that they, who believe and persevere in faith, shall be saved, but that those, who are unbelieving and impenitent, shall remain under condemnation."
Ремонстранты и условная гарантия
После смерти Арминиуса в 1609 году ремонстранты сохранили взгляды своего лидера на условную предопределенность и его сомнения относительно возможности отступничества. Это подтверждается в пятой статье, разработанной их лидерами в 1610 году:
After the death of Arminius in 1609, the Remonstrants maintained their leader's view on conditional security and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610:
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds. 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 falling away from faith and perishing eternally as an unbeliever. 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. 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."
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds. 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 falling away from faith and perishing eternally as an unbeliever. 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. 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."
«Те, кто приобщен ко Христу истинной верой и тем самым стали участниками Его животворящего Духа, тем самым обретают полную силу бороться против Сатаны, греха, мира и собственной плоти и одерживать победу; при этом хорошо понимая, что это всегда происходит через помогающую благодать Святого Духа; и что Иисус Христос помогает им через Свой Дух во всех искушениях, протягивает им руку, и если они только готовы к борьбе, желают Его помощи и не бездействуют, то удерживает их от падения, так что они не могут быть сбиты с пути хитростью или силой Сатаны и вырваны из руки Христа, согласно слову Христа в Иоанна 10:28: «Никто не вырвет их из руки Моей». Но способны ли они по небрежности снова отказаться от первых начал своей жизни во Христе, снова вернуться в этот злой мир, отвернуться от святого учения, которое было им передано, потерять добрую совесть, лишиться благодати – это должно быть более определенно установлено на основании Священного Писания, прежде чем мы сами сможем учить этому с полным убеждением. В период между 1610 годом и официальным заседанием Дортского Синода (1618 год) ремонстранты окончательно убедились, что Писание учит, что истинный верующий способен отпасть от веры и погибнуть вечно как неверующий. Они сформулировали свои взгляды в «Мнении ремонстрантов» (1618 год). В третьем и четвертом пунктах пятой статьи говорится:
After the death of Arminius in 1609, the Remonstrants maintained their leader's view on conditional security and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610:
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds. 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 falling away from faith and perishing eternally as an unbeliever. 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. 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."
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds. 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 falling away from faith and perishing eternally as an unbeliever. 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. 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."
Истинные верующие могут отпасть от истинной веры и впасть в такие грехи, которые несовместимы с истинной и оправдывающей верой; не только это возможно, но и часто случается. Истинные верующие способны по своей вине впасть в позорные и ужасные поступки, упорствовать в них и умереть в них; и, следовательно, в конечном итоге пасть и погибнуть. Пицирилли замечает: «С тех пор, как этот вопрос был вновь рассмотрен, арминиане учат, что тех, кто истинно спасен, необходимо предупреждать об отступничестве как о реальной и возможной опасности».
After the death of Arminius in 1609, the Remonstrants maintained their leader's view on conditional security and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610:
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds. 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 falling away from faith and perishing eternally as an unbeliever. 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. 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."
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds. 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 falling away from faith and perishing eternally as an unbeliever. 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. 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."
Другие арминианцы, которые утверждали условную безопасность
Джон Гудвин (1593–1665) был пуританином, который "представил арминианскую позицию отступничества в "Искуплении, искупленном" (1651)", что привлекло большое внимание кальвинистов. В своей книге английский епископ Лоуренс Вомок (1612–1685) приводит многочисленные библейские ссылки на пятую статью, касающуюся постоянства, которую выдвигали поздние ремонстранты. Филипп ван Лимборх (1633–1712) написал первую полную Ремонстрантскую систематическую теологию в 1702 году, которая включала раздел об отступничестве. В 1710 году англиканский священник Даниэль Уитби (1638–1726) опубликовал крупную работу, критикующую пять пунктов кальвинизма, включающих в себя их доктрину безусловного постоянства. Джон Уэсли (1703–1791), основатель методизма, был откровенным защитником условной безопасности и критиком безусловной безопасности. В 1751 году Уэсли защитил свою позицию в работе под названием "Серьезные размышления о постоянстве святых". В ней он утверждал, что верующий остается в спасительных отношениях с Богом, если он "продолжает пребывать в вере" или "выдерживает в вере до конца". Уэсли утверждал, что дитя Божье, "пока оно остается истинным верующим, не может попасть в ад". Однако, если оно "потерпит кораблекрушение веры, то человек, который сейчас верит, может стать неверующим со временем" и стать "дитем дьявола". Как и его предшественники-арминиане, Уэсли был убежден свидетельством Писания, что истинный верующий может оставить веру и путь праведности и "отпасть от Бога, чтобы погибнуть навечно". Джон Уильям Флетчер (1729–1783); Джозеф Бенсон (1748–1821); Леррой М. Ли (1758–1816); Адам Кларк (1762–1832); Натан Бангс (1778–1862); Ричард Уотсон (1781–1833); Томас С. Торнтон (1794–1860); Сэмюэл Уэйкфилд (1799–1895); Лютер Ли (1800–1889); Амос Бинни (1802–1878); Уильям Х. Браунинг (1805–1873); Даниэль Д. Уэддон (1805–1885); Томас Н. Ралстон (1806–1891); Томас О. Саммерс (1812–1882); Альберт Нэш (1812–1900); Джон Майли (1813–1895); Филипп Пью (1817–1871); Рэндольф Синкс Фостер (1820–1903); Уильям Бёрт Поуп (1822–1903); Б. Т. Робертс (1823–1893); Даниэль Стил (1824–1914); Бенджамин Филд (1827–1869); Джон Шоу Бэнкс (1835–1917); и Джозеф Агар Бит (1840–1924).
John Goodwin (1593–1665) was a Puritan who "presented the Arminian position of falling away in Redemption Redeemed (1651)" which drew a lot of attention from Calvinists. In his book, English bishop Laurence Womock (1612–1685) provides numerous scriptural references to the fifth article concerning perseverance delivered by the later Remonstrants. Philipp van Limborch (1633–1712) penned the first complete Remonstrant Systematic Theology in 1702 that included a section on apostasy. In 1710, a minister in the Church of England, Daniel Whitby (1638–1726), published a major work criticizing the five points of Calvinism—which involves their doctrine of unconditional perseverance. John Wesley (1703–1791), the founder of Methodism, was an outspoken defender of conditional security and critic of unconditional security. In 1751, Wesley defended his position in a work titled, "Serious Thoughts Upon the Perseverance of the Saints." In it he argued that a believer remains in a saving relationship with God if he "continue in faith" or "endureth in faith unto the end." Wesley affirmed that a child of God, "while he continues a true believer, cannot go to hell." However, if he makes a "shipwreck of the faith, then a man that believes now may be an unbeliever some time hence" and become "a child of the devil." Like his Arminian predecessors, Wesley was convinced from the testimony of the Scriptures that a true believer may abandon faith and the way of righteousness and "fall from God as to perish everlastingly." John William Fletcher (1729–1783); Joseph Benson (1748–1821); Leroy M. Lee (1758–1816); Adam Clarke (1762–1832); Nathan Bangs (1778–1862); Richard Watson (1781–1833); Thomas C. Thornton (1794–1860) Samuel Wakefield (1799–1895); Luther Lee (1800–1889); Amos Binney (1802–1878); William H. Browning (1805–1873); Daniel D. Whedon (1805–1885); Thomas N. Ralston (1806–1891); Thomas O. Summers (1812–1882); Albert Nash (1812–1900); John Miley (1813–1895); Philip Pugh (1817–1871); Randolph Sinks Foster (1820–1903); William Burt Pope (1822–1903); B. T. Roberts (1823–1893); Daniel Steele (1824–1914); Benjamin Field (1827–1869); John Shaw Banks (1835–1917); and Joseph Agar Beet (1840–1924).
Определение отступничества
Отступничество – это «сознательное отречение от веры во Христа, совершаемое ранее верующим христианином». «Кремер утверждает, что *apostasia* используется в абсолютном смысле ‘переход к неверию’, таким образом, растворение ‘союза с Богом, существующего через веру во Христа’». Арминийский ученый Роберт Шенк пишет: «Английское слово *apostasy* происходит от греческого существительного *apostasia*. Тейер определяет *apostasia* как ‘отступничество, отпадение, уклонение; в Библии, в частности, от истинной религии’. Слово встречается дважды в Новом Завете (Деяния 21:21, 2 Фессалоникийцам 2:3). Его значение хорошо иллюстрируется его употреблением в Деяниях 21:21: ‘вы учите отступничеству (отпадению) от Моисея’. Родственным словом является синоним *apostasion*. Тейер определяет *apostasion*, как оно используется в Библии, как ‘развод, отречение’. Он приводит примеры: ‘разводное письмо [apostasion]’. Он также цитирует Матфея 5:31: ‘дайте ей разводное письмо [apostasion]’. Он приводит использование *apostasion* Демосфеном как ‘предательство, освобожденного человека от его покровителя’. Моултон и Миллиган приводят пример использования [*apostasion*] как ‘обязательство об отказе (от проданного имущества) – договор об отказе от права собственности’. Они также приводят использование *apostasion* ‘в отношении ‘акта о разводе’’. Значение [связанного] глагола *aphistēmi*, конечно, согласуется со значением существительных. Оно употребляется в переходном значении в Деяниях 5:37: ‘отвлек людей за собой’. В непереходном смысле это означает уйти, удалиться, дезертировать, отступить, отпасть, стать неверным и т.д. И. Говард Маршалл отмечает, что *aphistēmi* ‘используется в Луки 8:13; 1 Тимофею 4:1 и Евреям 3:12 для обозначения отступления от веры, а в LXX [то есть в Септуагинте, греческом переводе Ветхого Завета] – для обозначения отступления от Бога’. Маршалл также отмечает, что ‘неустойчивость в вере выражается [другими греческими] словами, которые означают отступление, уклонение и спотыкание’. Особое теологическое значение имеют глагол *skandalizō* (‘отпасть от веры’) и существительное *skandalon* (‘соблазн к неверию, причина потери спасения, искушение’). Шенк заключил: ‘Отступник, согласно определению Нового Завета, – это тот, кто разорвал свой союз со Христом, отказавшись от действительных спасительных отношений с Ним. Предупреждения о том, чтобы не поддаться страшной опасности отступничества, адресованы людям, которые, очевидно, являются истинными верующими’. Дж. Родман Уильямс добавляет: «Одна из ошибок, совершаемых теми, кто утверждает неизменное продолжение спасения, – это слишком сильно рассматривать спасение как ‘состояние’. С этой точки зрения, спастись – значит войти в ‘состояние благодати’. Как бы ни было правдой то, что человек переходит в новую сферу – называется она Царством Божиим, вечной жизнью или другим подобным выражением – суть дела заключается в установлении новых отношений с Богом. До спасения человек был ‘без Бога’ или ‘против Бога’, отрезан от Его присутствия. Теперь через Иисуса Христа произошло примирение – ‘единение с Богом’. Более того, Святой Дух, который становится присутствующим, не просто какая-то сила или энергия, но Сам Бог в новой и близкой связи. Поэтому, если человек начинает ‘отклоняться’, то это происходит не из-за какого-то статического состояния, а из-за Личности. Это личные отношения, которые тем самым предаются, разрушаются, теряются; это трагический смысл отступничества. Это не столько отказ от чего-то, даже такого чудесного, как спасение, сколько отказ от Личности. Несомненно, благодаря такому поступку спасение тоже теряется. Но важнейшим является разрыв отношений с личным Богом».
Apostasy "means the deliberate disavowal of belief in Christ made by a formerly believing Christian." "Cremer states that apostasia is used in the absolute sense of 'passing over to unbelief,' thus a dissolution of the 'union with God subsisting through faith in Christ'." Arminian scholar Robert Shank writes,
The English word apostasy is derived from the Greek noun, apostasia. Thayer defines apostasia as 'a falling away, defection, apostasy; in the Bible sc. from the true religion.' The word appears twice in the New Testament (Acts 21:21, 2 Thessalonians 2:3). Its meaning is well illustrated in its use in Acts 21:21, "you are teaching apostasy (defection) from Moses." A kindred word is the synonym apostasion. Thayer defines apostasion, as used in the Bible, as "divorce, repudiation." He cites and , "a bill of divorce [apostasion]." He also cites Matthew 5:31, "let him give her a bill of divorce [apostasion]." He cites the use of apostasion by Demosthenes as "defection, of a freedman from his patron." Moulton and Milligan cite the use of [apostasion] as a "bond of relinquishing (of property sold) a contract of renunciation the renunciation of rights of ownership." They also cite the use of apostasion "with reference to 'a deed of divorce.'" The meaning of the [related] verb aphistēmi is, of course, consonant with the meaning of the nouns. It is used transitively in Acts 5:37, "drew away people after him." Intransitively, it means to depart, go away, desert, withdraw, fall away, become faithless, etc. I. Howard Marshall notes that aphistemi "is used of giving up the faith in Luke 8:13; 1 Timothy 4:1 and Hebrews 3:12, and is used of departure from God in the LXX [i. e., Septuagint, the Greek translation of the Old Testament]." Marshall also notes that "the failure to persist in faith is expressed by [other Greek] words which mean falling away, drifting and stumbling." Of particular theological significance are the verb skandalizō ("fall away from faith") and the noun skandalon ("enticement to unbelief, cause of salvation's loss, seduction"). Shank concluded: "An apostate, according to the New Testament definition, is one who has severed his union with Christ by withdrawing from an actual saving relationship with Him. Apostasy is impossible for men who have not entered into a saving relationship with God The warnings against succumbing to the ugly peril of apostasy are directed to men who obviously are true believers." J. Rodman Williams adds,
One of the mistakes made by those who affirm the invariable continuance of salvation is the viewing of salvation too much as a "state." From this perspective, to be saved is to enter into "a state of grace." However true it is that one moves into a new realm—whether it is called the kingdom of God, eternal life, or other like expression—the heart of the matter is the establishment of a new relationship with God. Prior to salvation, one was "without God" or "against God," cut off from His presence. Now through Jesus Christ reconciliation—"at one ment with God"—has occurred. Moreover, the Holy Spirit, who becomes present, is not merely some force or energy but God Himself in a new and intimate relationship. Hence, if a person begins to "drift away," it is not from some static condition or "state" but from a Person. It is a personal relationship that thereby is betrayed, broken, forfeited; this is the tragic meaning of apostasy. It is not so much giving up something, even so marvellous as salvation, but the forsaking of a Person. Surely through such an action salvation too is forfeited. But the critical matter is the severing of a relationship with the personal God.
The English word apostasy is derived from the Greek noun, apostasia. Thayer defines apostasia as 'a falling away, defection, apostasy; in the Bible sc. from the true religion.' The word appears twice in the New Testament (Acts 21:21, 2 Thessalonians 2:3). Its meaning is well illustrated in its use in Acts 21:21, "you are teaching apostasy (defection) from Moses." A kindred word is the synonym apostasion. Thayer defines apostasion, as used in the Bible, as "divorce, repudiation." He cites and , "a bill of divorce [apostasion]." He also cites Matthew 5:31, "let him give her a bill of divorce [apostasion]." He cites the use of apostasion by Demosthenes as "defection, of a freedman from his patron." Moulton and Milligan cite the use of [apostasion] as a "bond of relinquishing (of property sold) a contract of renunciation the renunciation of rights of ownership." They also cite the use of apostasion "with reference to 'a deed of divorce.'" The meaning of the [related] verb aphistēmi is, of course, consonant with the meaning of the nouns. It is used transitively in Acts 5:37, "drew away people after him." Intransitively, it means to depart, go away, desert, withdraw, fall away, become faithless, etc. I. Howard Marshall notes that aphistemi "is used of giving up the faith in Luke 8:13; 1 Timothy 4:1 and Hebrews 3:12, and is used of departure from God in the LXX [i. e., Septuagint, the Greek translation of the Old Testament]." Marshall also notes that "the failure to persist in faith is expressed by [other Greek] words which mean falling away, drifting and stumbling." Of particular theological significance are the verb skandalizō ("fall away from faith") and the noun skandalon ("enticement to unbelief, cause of salvation's loss, seduction"). Shank concluded: "An apostate, according to the New Testament definition, is one who has severed his union with Christ by withdrawing from an actual saving relationship with Him. Apostasy is impossible for men who have not entered into a saving relationship with God The warnings against succumbing to the ugly peril of apostasy are directed to men who obviously are true believers." J. Rodman Williams adds,
One of the mistakes made by those who affirm the invariable continuance of salvation is the viewing of salvation too much as a "state." From this perspective, to be saved is to enter into "a state of grace." However true it is that one moves into a new realm—whether it is called the kingdom of God, eternal life, or other like expression—the heart of the matter is the establishment of a new relationship with God. Prior to salvation, one was "without God" or "against God," cut off from His presence. Now through Jesus Christ reconciliation—"at one ment with God"—has occurred. Moreover, the Holy Spirit, who becomes present, is not merely some force or energy but God Himself in a new and intimate relationship. Hence, if a person begins to "drift away," it is not from some static condition or "state" but from a Person. It is a personal relationship that thereby is betrayed, broken, forfeited; this is the tragic meaning of apostasy. It is not so much giving up something, even so marvellous as salvation, but the forsaking of a Person. Surely through such an action salvation too is forfeited. But the critical matter is the severing of a relationship with the personal God.
Библейская поддержка
Ниже приведены многие ключевые места Писания, которые арминиане использовали для защиты условной уверенности в спасении и возможности отпадения от веры.
Below are many key Scriptures that Arminians have used to defend conditional security and the possibility of apostasy.
Условная гарантия в книге Деяний
Деяния 14:21–22 – Они [Павел и Варнава] проповедовали Евангелие в том городе и приобрели много учеников. Затем они вернулись в Листру, Иконию и Антиохию, укрепляя учеников и увещевая их оставаться верными вере. "Нам должно пройти через многие скорби, чтобы войти в Царство Божие", – говорили они. (НКИ)
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
После этого Павел проявлял заботу о новообращенных христианах, предупреждая их о необходимости переносить трудности. "Перенесение скорбей – ключевой элемент ученичества. Павел также учит этому в своих посланиях (; ), а Иисус упомянул об этом в Своем призыве к ученичеству". Павел утверждает, что перенесение скорбей – "условие для входа в Царство Божие". Все их "укрепления" и "увещевания оставаться верными" были направлены на то, чтобы помочь им выстоять в вере перед грядущими трудностями, которые, по словам Иисуса и Павла, были нормальной частью жизни последователя Иисуса.
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Деяния 20:28–32 – Берегите себя и все стадо, среди которого Святой Дух поставил вас надзирателями, чтобы пасти Церковь Божию, которую Он приобрел Своей Кровью. Я знаю, что после моего ухода войдут к вам свирепые волки, не щадящие стада. И из среды вас самих восстанут люди, искажающие истину, чтобы увлечь учеников за собой. Итак, будьте бдительны, помня, что в течение трех лет я день и ночь не переставал с слезами наставлять каждого из вас. И теперь я предаю вас Богу и слову благодати Его, которое может укрепить вас и дать вам наследство среди всех освященных.
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Павел предупреждает старейшин в Ефесе быть бдительными и заботиться о себе и о Божьем стаде, ибо грядет время, когда свирепые волки будут нападать на Божий народ как извне, так и изнутри. Эти лжеучители будут искажать истину Евангелия в надежде отвлечь "христианских верующих (от веры)" и убедить их "отступить". Удивительно, но некоторые из старейшин "отступят" и станут "ложными учителями", которые "сбивают с пути членов собрания от христианского учения". "Включение Лукой этого предупреждения в Деяния 20" должно было насторожить его читателей относительно "опасных учителей, находящихся в христианской общине, которые уводят верующих от апостольской веры". "Если верующий позволит плотским желаниям взять верх, он столкнется с ужасной перспективой отступничества и вечной смерти (ср. 2 Петра 2:19–22)."
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Римлянам 11:19–22 – Тогда ты скажешь: "Ветви были отсечены, чтобы я мог быть привит". – Верно! Они были отсечены за неверие, а ты стоишь по вере. Не будь высокомерен, но бойся! Ибо если Бог не пощадил естественных ветвей, то тем более не пощадит и тебя. Итак, созерцай милость и суровость Божию: суровость к тем, кто упал, а милость к тебе, если ты останешься в Его милости. Иначе и ты будешь отсечен. (ИСВ)
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Стихи 20–22 явно противоречат учению Кальвина и других, утверждающих, что все, кто был оправдан, в конечном итоге будут спасены. Павел предполагает, что его читатели уже оправданы, приняты как сыны и наследники Бога и имеют Духа Божия как первый плод своего наследия: см. главы 5:9–11; 6:18, 22; 8:2, 15, 16, 23. Однако он торжественно и решительно предупреждает их, что если они не будут пребывать в милости Божией, то будут отсечены. Это наказание ничем не отличается от наказания, уже постигшего неверующих иудеев, которые были отсечены и упоминаются в стихах 20–21 как предостережение верующим язычникам. Глубокая скорбь Павла о неверующих иудеях ясно показывает, что, по его мнению, они идут к погибели (глава 2:12), ожидая нераскаявшихся грешников. Его предупреждение язычникам, которые теперь стоят по вере, ясно подразумевает, что если они не будут продолжать в вере, то испытают подобную участь. Поэтому мы принимаем эти слова в их простом и полном смысле. Хотя спасение, от самого раннего доброго желания до окончательной победы, является полностью делом Бога, даром Его незаслуженной благодати и осуществлением Его вечного замысла, тем не менее, как в начале, так и в продолжении, оно полностью зависит от веры человека.
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Римлянам 14:13–23 – Итак, перестанем судить друг друга, но лучше постановим не возлагать на брата нашего камень преткновения или препятствие. Я убежден в Господе Иисусе, что ни одна пища не нечиста сама по себе. Но если кто-то считает что-то нечистым, то для него это нечисто. Если же твоя пища огорчает брата твоего, то ты уже не действуешь по любви. Не губи своей пищею брата, за которого умер Христос. Не позволяй, чтобы твое доброе было злословимо. Ибо Царство Божие не в пище и питье, но в праведности и мире и радости во Святом Духе, потому что служащий во Христе таким образом угоден Богу и одобрен людьми. Итак, будем стремиться к тому, что способствует миру и взаимному назиданию. Не разрушай делом Божиим ради пищи. Всякая пища чиста, но зло тому человеку, который делает что-либо, что заставляет другого спотыкаться. Лучше не есть мяса, не пить вина и не делать ничего, из-за чего брат твой может споткнуться. Итак, то, во что ты веришь, храни при себе перед Богом. Блажен тот, кто не осуждает себя в том, что одобряет. А кто сомневается, грешен, если делает это, потому что все, что не от веры, грех. (НКИ, 1984)
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Сильного христианина предостерегают от того, чтобы не ставить на пути брата камень преткновения (. . proskomma) или препятствие (skandalon). Спотыкание в этом стихе духовное – оно относится к спотыканию и падению во грех, к настоящему "духовному падению" (Му, 851). Причиной такого духовного спотыкания может быть поступок сильного брата, который сам по себе не является неправильным, но воспринимается слабым братом как неправильный. Этот поступок становится камнем преткновения, когда слабый брат наблюдает его и под влиянием этого делает то же самое, хотя в своем сердце считает это неправильным, что и есть грех (ст. 23). Таким образом, сильный брат непреднамеренно побуждает слабого брата "впасть в грех и потенциальную духовную гибель" (Му, 852), просто осуществляя свою христианскую свободу. Суть в том, что мы должны быть чувствительны к тому, как наши действия влияют на других, и быть готовыми отказаться от совершенно законного поведения, если оно может привести к тому, что кто-то согрешит против своей совести. В ст. 13 Павел призывает сильного христианина не ставить на пути слабого камень преткновения; здесь, в ст. 15, он приводит одну из причин этого – это несовместимо с любовью. Для любящего духовное благополучие слабого брата всегда важнее, чем удовлетворение права есть все, что угодно. [Павел продолжает:] Не губи своей пищею брата, за которого умер Христос. Греческое слово "губить" – (apollymi), очень сильное слово. Насколько серьезно это разрушение? Имеет ли Павел в виду потерю спасения и осуждение в ад? Я должен заключить, что это сильное предупреждение подразумевает, что небрежное и нелюбящее использование христианской свободы может привести к фактической потере спасения для слабого брата. Apollymi часто используется в значении вечного уничтожения в аду (например, Мф. 10:28; Лк. 13:3; Ин. 3:16; Рим. 2:12). Ссылка на то, что Христос умер за этих слабых братьев, подтверждает это значение. То есть, разрушение, о котором идет речь, сведет на нет саму цель смерти Христа, которая состоит в том, чтобы спасти их от вечного осуждения...
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)
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Paul's follow up care with new Christians involved warning them about necessity of enduring hardships. "Hardship is a key ingredient of discipleship. Paul also teaches this in his letters (; ), and Jesus mentioned it in his basic call to discipleship ." Paul asserts that enduring hardships "is a condition for entrance into the kingdom of God." All the "strengthening" and "encouraging them to remain true to the faith" was for the purpose of enabling them to persevere in faith through the coming hardships that Jesus and Paul said was a normal part of being a follower of Jesus. Acts 20:28–32 – Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore, be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified. (NET)
Paul warns the elders in Ephesus to be on the alert and to watch out for yourselves and for God's flock, for there is coming a time when fierce wolves will come to prey upon God's people from without and from within. These false teachers will pervert the truth of the gospel message in hopes of drawing away "Christian believers (from the faith)"—persuading them to "apostatize." Shockingly, some of the elders "will become apostate" "false teachers" who "seduce their congregation members away from the Christian message." Luke's "inclusion of the warning in Acts 20" would have put his readers on high alert regarding the "dangerous teachers situated within the Christian community that lead believers away from apostolic faith." "If the believer allow flesh's impulses to get the upper hand again, he faces the awful prospect of apostasy and eternal death (cf. 2 Peter 2:19–22)." Romans 11:19–22 – 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)
verses 20—22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see chapters 5:9 11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in verse 20, 21 as a warning to the believing Gentiles. For Paul's deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (chapter 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate. We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favor, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man's faith. Romans 14:13–23 – Therefore, let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died. Do not allow what you consider good to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men. Let us therefore make every effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. Blessed is the man who does not condemn himself by what he approves. But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin. (NIV, 1984)
The strong Christian is warned not to place a stumbling block (. . proskomma) or an obstacle ( skandalon) in a brother's path The stumbling in this verse is spiritual it refers to stumbling and falling into sin It refers to 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 brother 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 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 [O]ne is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. [Paul goes on to write:] Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is (apollymi), a very strong word Just how serious is this destruction? Is Paul referring to a loss of salvation, and condemnation to hell? I must conclude 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 The verse cannot be reconciled with "once saved, always saved." Romans 16:17–20 – I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people. Everyone has heard about your obedience, so I am full of joy over you; but I want you to be wise about what is good, and innocent about what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. (NIV, 1984)
Paul warns the Roman Christians about false teachers before they ever appear in the community. He commands them to watch out or maintain constant vigilance regarding the dangerous heretics who may come at any time. The first problem with these people is that they cause divisions or "dissension" in the community. Second they put obstacles or "stumbling blocks" before believers. these are forces [i. e., teachings] that destroy one's faith and can lead to apostasy. This is in fact a primary characteristic of heresy. It actually destroys the core doctrines of the Christian faith. 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)
Since this community building is the temple of God, where the Spirit of God dwells, Paul introduces a new, more serious threat. While some builders may do a lousy job of building on the foundation and their work will be consumed, some work moves beyond mere shoddiness and becomes destructive. Paul assumes that the community can be destroyed by insiders, not by outsiders It is a severe warning. He has real destruction in mind, and those who destroy God's temple will also be destroyed Paul does not describe how the temple is destroyed, but it is undoubtedly relates in some way to their boastful arrogance, their eagerness to appraise others, and their competitive partisanship—all the things that divide Christ Paul allows the readers to imagine that their petty jealousies (3:3), boasting (1:29; 3:21; 4:7), arrogance (4:6, 18, 19), and quarrels (1:11; 3:3) might qualify for this bleak judgment. The survival of the church and their salvation is at risk. 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)
The 'wicked' will not inherit the kingdom of God." This is of course refers to the eschatological [i. e., future and final] consummation of the kingdom Paul's point in all this it to warn "the saints," 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 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. 1 Corinthians 8:9–13 – But be watching out that this right of yours does not somehow become an opportunity for stumbling to the weak ones. For if someone sees you, the one having knowledge, reclining [to eat] in an idol temple, will not his conscience, being weak, be built up so as to eat the foods sacrificed to idols? For the one being weak is being destroyed by your knowledge— the brother for the sake of whom Christ died! And in this manner sinning against the brothers and striking their conscience while being weak, you are sinning against Christ. For this very reason, if food causes my brother to fall, I will never eat meats, ever—in order that I may not cause my brother to fall. (DLNT)
Paul solemnly warns [Christians] of the danger of dabbling with idolatrous practices. 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) [Paul] is concerned about weaker believers being drawn back into idol worship In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed" [apollymi]. This language should not be watered down. David Garland states: "Paul always uses the verb [apollymi] to refer to eternal, final destruction ([So] Barrett 1968: 196; Conzelmann 1975: 149 n. 38; Fee 1987: 387 88; Schrage 1995: 265; Cheung 1999: 129). If salvation means that God has 'rescued us from the power of darkness and transferred us into the kingdom of his beloved Son' (Col. 1:13), then returning to idolatry and the regime of darkness means eternal ruin." Robert Picirilli notes that "the verb [apollymi] is present tense '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." Picirilli concludes: "Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy [i. e., becoming an unbeliever] and eternal destruction." 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)
Paul issues an imperative "Be running in such a way that you may win [the prize]" (9:24b, DLNT), which controls the whole paragraph. The command ("be running") suggests that some believers are not running the Christian race in such a way to win the prize. Specifically, some are not "exercising proper self control (the emphasis in vv. 25 27)" in their Christian walk. Some Christians are demonstrating a lack of self control in regards to knowingly eating food offered to idols in a pagan temple and influencing other Christians to engage in such idolatry as well (see 1 Cor. 8:7 13). This passage "serves as a clear warning if they fail to 'run' properly," and anticipates the warnings found in 10:1 22. The goal of running with self control for the believer is an imperishable prize which commentators and scholars identify as: "final salvation" or "eternal life" with God, or more specifically, "eternal life in an imperishable new body (15:42, 50, 53 54)." Gregory Lockwood concludes:
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 [eternal] life, as the context makes clear (1 Cor 9:24–27). 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). 1 Corinthians 10:1 12 – For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all went through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But God was not pleased with the majority of them, for they were struck down in the desert. Now these things happened as examples for us, so that we should not be desirers of evil things, just as those also desired them, and not become idolaters, as some of them did, just as it is written, "The people sat down to eat and drink, and stood up to play," nor commit sexual immorality, as some of them committed sexual immorality, and twenty three thousand fell in one day, nor put Christ to the test, as some of them tested him, and were destroyed by snakes, nor grumble, just as some of them grumbled, and were destroyed by the destroyer. Now these things happened to those people as an example, but are written for our instruction, on whom the ends of the ages have come. Therefore, the one who thinks that he stands must watch out lest he fall. (Lexham English Bible)
The connecting word "For" is significant because it links "the argument of chapter 10 to chapter 9. The danger of being 'disqualified' from salvation (9:27) is real, as the history of Israel proves." Both 1 Cor. 9:24–27 and 10:1–12 convey "the necessity for self control and [warn of] the danger of apostasy," via idolatry. Paul "appeals to the history of Israel as directly applicable to Christians in Corinth. The example of 'the fathers' horrifying end highlights the peril in which the Corinthians place themselves by consorting with idols." "Paul's purpose in drawing the parallel is this: just as many Israelites were disqualified because of their unfaithfulness and false worship, Christians too face the danger of being disqualified from salvation if they engage in false worship and fail to remain in repentance and faith worked by the Holy Spirit." "Paul uses the Israelite examples so that the Corinthians will repent and not perish" due to their idolatrous actions. Paul gives a "climatic" and "chilling warning" to his readers in verse 12, "Therefore, the one who thinks that he stands must watch out lest he fall" (LEB). In Pauline usage "stand" (Greek: histēmi) refers to "the idea of one's standing in faith and grace or in the message of the Gospel (1 Cor. 15:1f; 16:13; 2 Cor. 1:24; Rom. 5:2; 11:20; Phil. 4:1 cf. 1 Pet. 5:12)." Here, in light of "the divine privileges found in 10:1–4" that the Christians in Corinth already partake of, histēmi conveys in v. 12 that they are presently "standing in a salvific relationship" with Christ and enjoy "the blessings of divine graces." Unfortunately, some Christians are "forgetting that their standing is not indelible [i. e., permanent] but depends on a continuing faithfulness to God." "If Paul thinks that he could fall (9:27), how much more, then, could the Corinthians fall. Their security rests on their continuing fidelity [i. e., faithfulness] to God and God alone (cf. Rom. 11:22)." "When congregants have an overinflated view of salvific assurance . Paul is quick to deflate them by warning that they may not achieve final salvation if they persist in ways that displease God (e. g., 1 Cor 10:1–12)." Indeed, "The sins specified by Paul are those peculiarly besetting the Church at Corinth. They are to be interpreted as sins through which apostasy and destruction were likely to result. Hence Paul warns them (verse 12) against a fall." This "fall" is not merely "a falling into a state of sin" since some Christians in Corinth have already been committing the sins mentioned in 10:6 10, specifically, idolatry and sexual immorality. Since "fall" is the opposite of standing in faith, Paul is referring to a "catastrophic fall" from faith whereby the believer commits apostasy (i. e., becomes an unbeliever). Even Calvinist Thomas Schreiner acknowledges that "the verb 'fall' (piptō) often designates apostasy – falling away from the faith," but does not believe that this can happen to Christians. Calvinist Andrew Wilson says, "Standing and falling, for Paul, appear to be common metaphors for perseverance and apostasy," and goes on to conclude: "Paul's use of the Israelites to warn the Corinthians about 'standing' and 'falling' suggests that he has this polarity in mind: perseverance [in faith] leading to eternal salvation, or idolatry resulting in eschatological [i. e., future and final] condemnation. Paul holds that eating food known to have been offered to idols as nothing less than "idolatry," and he states emphatically that "no one who makes a practice of committing idolatry will inherit God's kingdom (1 Cor. 6:9; Gal. 5:20–21; Eph. 5:5)." Therefore, if a Christian persists in such idolatrous behavior they will eventually "fall" or commit apostasy (i. e., become an unbelieving idolater) and be prevented "from entering the kingdom of God,", forfeiting eternal "salvation" with God for "eternal destruction" or "damnation" from God. "Given the close connection between 9:27 and this passage [10:12], one might very well find in this entire section (9:24–10:14) one of the best N. T. passages warning about apostasy." 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, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)
The Corinthians are being saved by means of the gospel and can confidently expect final salvation if in fact they go on holding fast to such good news as Paul announced to them. Paul is confident that they are holding fast to the gospel 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 [original] 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. 2 Corinthians 11:1–5, 13–15 – I wish that you would be patient with me in a little foolishness, but indeed you are being patient with me! For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ. But I am afraid that just as the serpent deceived Eve by his treachery, your minds may be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus different from the one we proclaimed, or if you receive a different spirit than the one you received, or a different gospel than the one you accepted, you put up with it well enough! 5 For I consider myself not at all inferior to those "super apostles." For such people are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising his servants also disguise themselves as servants of righteousness, whose end will correspond to their actions. (NET)
The Christians in Corinth are "being seduced and defiled by double agents of Satan (11:2–3)" proclaiming a "false gospel." These false teachers "have snaked their way into the Corinthians' affection and captured their minds" by preaching "a different Jesus, Spirit, and gospel—that can only lead Christians away from Christ" and into "spiritual apostasy." These "false apostles" disguise themselves as servants of God but they are really servants of Satan. "Their 'end,' in the sense of 'destiny,' or 'fate,' will correspond to what they have done, specifically in introducing alien [i. e., false] teaching (11:4) and seducing the congregation (11:3, 20). They have done Satan's work, to Satan's fate they will go. (v. 15; cf. Matt 25:41, 46)." Therefore, "'To follow them is to risk damnation.' Such language may sound harsh, but Paul judges the situation to be perilous, calling for sharp warnings to jar the Corinthians awake." 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)
Paul writes to the churches in Galatia who have a large number of uncircumcised Gentiles already standing in a saving relationship with Christ, but are repeatedly warned by him that they are in danger of existing out of this relationship. Simply put, "the Galatians are in danger of apostasy" (i. e., becoming unbelievers). Rival teachers, whom Paul refers to "as 'agitators' or 'troublemakers' (1:7; 5:10b, 12)," have infiltrated the churches and are "leading astray Gentile believers" by "preaching a false gospel of circumcision (1:7; 4:17; 5:7; 6:12)." "The Galatians Christians . appear to be giving them a careful and attentive hearing, even standing on the verge of being persuaded by them (1:6; 5:1)." These rival teachers are "persuading gentile converts to receive circumcision . (explicitly in 5:2; 6:12 13; indirectly in 5:11 12), probably as a means of securing their place in the family of Abraham, the line of promise (3:6 29), and as a means of combating the power of the flesh (indirectly, 5:13–6:10) and thus experiencing freedom from its power over them so that they can make progress in their new life of godliness (3:3)." "He stands amazed at how quickly the Galatians are deserting God to follow a false gospel." This desertion "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." The verb for "deserting" (metatithēmi) is in the present tense and "indicates clearly that when the apostle wrote [this letter] the apostasy of the Galatians was as yet only in process." The Gentile believers "were in danger of apostasy" or "a reverse conversion, although they had not yet 'become apostate.' But Paul considered this a real possibility (see 5:4)." Paul passionately declares that if anyone (including himself) was to preach to others this different gospel, "let them be under God's curse!" (v. 8, 9, NIV). Scot McKnight states: "This word ['curse' anathema] 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." This shocking wish was occasioned by the seriousness of the Agitators' crime. They had perverted the gospel, preached a substitute nongospel, confused his converts, and led them to consider turning away from Christ He put those terrifying the Galatians on notice: Beware of divine judgment. And he warned the Galatians that surrender to the Agitators meant placing "themselves 'under the curse'" (Betz 1979, 250). If the Christians in Galatia go on to fully embrace the false gospel of these false teachers they will "fall into apostasy [i. e., become unbelievers] and stop being a Christian." As unbelievers, the false teachers and their followers can expect to receive "eternal punishment at the last judgment." Galatians 4:9–11 – But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? You are observing religious days and months and seasons and years. I fear for you that my work for you may have been in vain. (NET)
"Paul warns the Galatians" that if they "turn back" again to the weak and elemental spirits "they are on the verge of deconverting." "The looming threat of his convert's apostasy (4:8 10; 5:2 4) is now expressed in distress (4:11) This is not the only place where Paul warns his converts that if they pursue the wrong path their faith and his work will have been in vain (1 Cor. 15:2, 10, 14; 2 Cor. 6:1; cf. Phil. 2:16) or the only place where he fears the possibility (1 Thess. 3:5)." Galatians 5:1–6 – It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. (NASB)
Paul warns Gentile Christians that if they follow the demands of the false teachers in seeking to be justified by the law through circumcision then Christ will be of no saving benefit to them (v. 2). Furthermore, they will become "severed from Christ" and will have "fallen from grace" (v. 4). "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
For Paul, Christ is everything or nothing. Either God has inaugurated the new, eschatological age of the Spirit through Christ, or not. Either justification, or life in the Spirit, is received by faith, or not. Either cruciform faith expressing itself through cruciform love is the essence of covenantal existence, or not. Either this is all of grace, or not. Whereas for the circumcisers Christ is necessary but not sufficient, for Paul Christ is either sufficient or else not necessary Circumcision is a gate into a way of life—obedience to the entire Law (5:3)—that has had its day but has ended with the coming of the Messiah and his Spirit (3:24). Now anyone—a Gentile or Jew—who is in Christ, by faith, shares in the hope of future righteousness (5:5) and expresses that faith, as Christ did (2:20), in love (5:6). Circumcision counts for nothing because 'having' it (or not) neither enables or prevents entry into the realm of Christ and the Spirit. Seeking it, however, betrays a lack of confidence in the power of grace and faith, the sufficiency of Christ and the Spirit. Therefore, submitting to circumcision would indicate "a cessation of faith in Christ," "an act of repudiation of God's grace manifested in Christ." The circumcised end up "returning to their former state of slavery, (4:9; 5:1)," having severed their saving union with Christ, and fallen from grace. Such persons necessarily "cease to be Christians" and will not receive "a favorable verdict at the final judgment (5:5)." "Paul could hardly have made any clearer that a person who chooses to submit to the Law," (specifically, circumcision as commanded in the Law), and "who seeks final justification" before God "by means of the Law, has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ." "The danger of apostasy, falling away from grace, must have been very real, or Paul would not have used such strong language." "Paul certainly did not teach the popular doctrine today of 'once saved, always saved.'" 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)
Paul calls Christians in Galatians chapters 5–6 to be "living under the guidance of the Spirit and following the law of love." Paul's opponents, who insist that Gentiles believers must keep the works of the Law (specifically, circumcision), are "condemning uncircumcised Christians," and using "the Law . to exclude faithful Gentiles from inheriting God's promises (1:6; 4:17; 5:10)." "The works of the Law, then, when imposed on the Gentile Christ followers," wind up causing "divisions" among those in the Christian community. The "threat of apostasy" "is a real danger" in Paul's "warning in 5:21b," which is directed specifically "to the believers" in Galatia. Paul's "emphasis here, as in 1 Cor 6:9 11 and Eph 5:5, is to warn believers not to live as unbelievers, those who are destined to experience the wrath of God (Col 3:6)." If believers persist in living according to the flesh like unbelievers, they will eventually become an unbeliever (i. e., commit "apostasy") and "be excluded" from "inheriting God's kingdom." To not inherit (klēronomeō) the kingdom of the God means to fail to "partake of eternal salvation in the Messiah's kingdom" when it becomes fully manifested in the new heaven and new earth described in Revelation 21 22 (cf. Rev. 21:7 8 with Gal. 5:19 21). 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)
Paul issues "a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7 [NIV]). 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." In verse 8, Christians "are faced with a decision, a decision" that will determine their eternal destiny—"sowing to the flesh" or "sowing to the Spirit." Sowing to the flesh would refer to practicing "the works of the flesh" already warned about in 5:19 21. Sowing 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." Paul spells out the contrasting harvests or destinies: sowing to the Spirit = "eternal life," while sowing to the flesh = "corruption." This warning in Galatians 6:8 is parallel "to the warning about the possibility of not inheriting the Kingdom of God set out in 5.21," for those practicing the works of the flesh. Therefore, this "corruption" or "destruction" (NIV, CSB, NASB2020) can mean nothing less than "eternal destruction" or "eternal death" for sowing to the flesh since it is explicitly contrasted with "eternal life." For any believer overtaken by any sin related to the works of the flesh in 5:19 21, "there is a potential recovery in 6:1." This trespass (paraptōma) "is considered by Paul as a sin or an immoral act (cf. Rom 4:25; 11:11 12; 2 Cor 5:19; Col 2:13; cf. Matt 6:15). Those who operate in the fruit of the Spirit . are to restore such individuals, being mindful that they themselves are susceptible to temptations." Hence, Paul holds that believers who are engaged in sowing to the flesh are "headed towards apostasy if not restored." Ephesians 5:1–11 – Therefore, be imitators of God, as beloved children. And be walking in love, just as Christ also loved us and handed Himself over for us—an offering and a sacrifice to God for an aroma of fragrance. But let sexual immorality and all impurity or greed not even be named among you, as is proper for saints—and filthiness and foolish talk or coarse joking, which are not fitting, but rather thanksgiving. For you know this—recognizing that every sexually immoral or impure or greedy person (that is, an idolater) does not have an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God is coming upon the sons of disobedience. Therefore, do not be fellow partakers with them. For you were formerly darkness, but now you are light in the Lord. Be walking as children of light (for the fruit of the light is in all goodness and righteousness and truth), approving what is pleasing to the Lord. And do not be participating in the unfruitful works of darkness, but rather even be exposing them. (DLNT)
Paul is "warning" believers in Ephesus about "the danger to faith inherent in falling back into the pagan lifestyle." The command, "Let no one deceive you with empty words" warns the Ephesians "against allowing themselves to be led astray by the specious arguments of antinomians" who "pervert the grace of our God into a license for immorality" (Jude 4, NIV), and who promise those engaging in the same sins as the "sons of disobedience" (i. e., unbelievers) as still having an inheritance in the kingdom of Christ and escaping the wrath of God on judgment day. "The reason" believers "should not act like unbelievers is because unbelievers are not going to inherit the kingdom of Christ and God." Paul could not be clearer, Christians must not be fellow partakers in the sinful way of life of the "sons of disobedience," lest they become one of them and "participate with them in their destiny." Believers "who take a cavalier attitude toward sin are playing games with their eternal destiny." Colossians 1:21–23 – Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. (NIV)
In the first half of verse 23 Paul breaks with tradition to address his readers in a more intimate way. His exhortation to them expresses a condition of their reconciliation, which includes both a positive and a negative element. This exhortation has caused problems for those who think of Paul's idea of salvation in terms of God's unconditional grace. However, Paul's understanding of God's salvation is profoundly Jewish and therefore covenantal. The promise of the community's final justification is part of a covenant between God and the "true" Israel. Even the idea of God's faithfulness to a promise made is modified by the ideals of a covenantal relationship: God's fulfillment is conditioned upon a particular response. According to Paul's gospel, getting into the faith community, which has covenanted with God for salvation, requires the believer's confidence in the redemptive merit of Christ's death (as defined in vv. 21–22). And staying in that community requires the believer to keep the faith. Paul does not teach a "once saved, always saved" kind of religion; nor does he understand faith as a "once for all" decision for Christ. In fact, apostasy (loss of faith) imperils one's relationship with God and with the community that has covenanted with God for salvation. So he writes that the community's eschatological fitness holds if you continue in your faith The negative ingredient of the passage envisions the very real possibility that the community may indeed [move] from the hope held out in the gospel, risking God's negative verdict at Christ's parousia. 1 Thessalonians 3:1–5 – So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. You know quite well that we were destined for them. In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. (NIV, 1984)
The possibility of apostasy is expressed in the final part of the verse: I was afraid that in some way the tempter might have tempted you and our efforts might have been useless. Paul expresses apprehension, which was rooted in his knowledge of Satanic activity. Although the Thessalonians' contemporaries were driving the persecution forward, the power of the tempter orchestrated this battle for their souls (cf. Eph. 6:11–12). The temptation of the tempter was to commit the sin of apostasy (Luke 8:12; 1 Pet. 5:8), which is implied in this context by the references to their stability and continuance in the faith (3:3, 6, 8). The issue is not moral lapse but continuance in faith. What was at stake was the salvation of the Thessalonians. Paul knew the machination of Satan (2 Cor. 2:11), the tempter, but he was unsure whether he had met success in Thessalonica (and out efforts might have been useless). The temptation, while inevitable, was resistible. But the possibility of apostasy was clear a clear and present danger. 1 Timothy 1:18–20 – This charge I commit to you, Timothy, my son, in accordance with the prophetic utterances which pointed to you, that inspired by them you may wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith, among them Hymenaeus and Alexander, whom I have delivered to Satan that they may learn not to blaspheme. (RSV)
"Central to this charge is the defense and preservation of the true faith, which is currently under attack" from false teachers. Paul depicts Timothy's role "as a warrior in service to his or her king. This is wholly appropriate following a doxology to 'the eternal King' (1:17)." "Timothy is to wage warfare, not by using violence, but by holding on to faith and a good conscience (v. 19)." "Faith involves here the act of trusting in God" "A good conscience is the state where one's own moral self evaluation says that one has been obedient to God." and "is guided in its everyday life by faith, trust in the living God, to guide and to teach one." Holding on to a good conscience would thus entail being committed to following the Christian faith proclaimed by Christ's apostles as the basis for godly living. "Without a good conscience, Timothy could end up like Hymenaeus (cf. 2 Tim 2:17) and Alexander (cf. 2 Tim 4:14) who had shipwrecked their faith (1:19 20)." Paul, "as a warning, cites two tragic examples of men whose moral laxity has led to their faith being ruined." They have "rejected" (apōtheō) or better "'thrust away from themselves' a good conscience." The verb expresses "a willful and violent act," "a conscious, deliberate rejection . not a passive, careless slipping away from faith." By willfully thrusting away a good conscience they have made "shipwreck of their faith." "The metaphoric use of the word [shipwreck] conveys a complete loss of the ship," a "total disaster," and serves as a fitting "metaphor for apostasy" since these men have "lost their faith altogether." Thus, Hymenaeus and Alexander "were once true believers" who "had personal faith comparable to Timothy's (1:18 19a), but that faith was destroyed,",
1 Timothy 4:1 5 – Now the Spirit clearly says that in the last times some of the faith will apostatize by being devoted to deceitful spirits and teachings of demons, by the hypocrisy of liars whose own consciences have been seared, forbidding to marry, demanding abstinence from foods that God created to be received with thanksgiving by those who are faithful and know the truth, since all of God's creation is good, and nothing is unclean if it is received with thanksgiving; for it is sanctified through [the] word of God and prayer. (Mounce Reverse Interlinear New Testament)
The Spirit has given a clear "warning" about "the sober" reality "of apostasy" that will take place within the church. "The ultimate cause of this apostasy is that people pay attention to deceitful spirits and teachings of demons." The verb aphistēmi means to "fall away, apostatize," in three theologically significant passages in the New Testament (Lk. 8:13; 1 Tim. 4:1; Heb. 3:12), and "often conveys apostasy" in the Old Testament and other literature. In each of these NT references we find aphistēmi conveying "the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin." Paul says in verse 1, "some of the faith will fall away or apostatize." William Mounce's translation brings this out and is more accurate than other renderings. When Mounce examined the NT occurrences of aphistēmi, he says "in the vast majority of cases if there is a recipient of the verb's action, it will most likely be indicated by a preposition and will immediately follow the verb." Hence, in 1 Tim 4:1, which has no preposition following [aphistēmi, fall away], "the faith" would seem to modify the indefinite pronoun "some" rather [than] the verb "fall away." If so, then the "some" who will fall away are identified as faithful church members. These ones who apostatize are not fake believers but real Christians. The nature of their apostasy involves devoting themselves to deceitful spirits and demonic teachings. These teachings are no doubt promulgated by the false teachers (4:2 5). Satanic spiritual forces are viewed as being the inspiration of their false teachings, and these powers are mentioned as a way to vilify the teachers (1 Tim 5:15; 2 Tim 2:25 26). Some of the believers will fall away by following the opponents' teachings that have been influenced by anti god powers (1 Tim 4:1 3). It is affirmed here that more apostasies of those who possessed faith will take place similar to the defections of Hymenaeus and Alexander (1 Tim 1:19; cf. 1:6). In the Pastoral Letters, then, final salvation is futuristic, with the real potential to have one's faith undermined, making it all the more important for these Christians to take seriously the need to endure through potential deception. 1 Timothy 4:13, 15 16 – Until I come, give your attention to public reading, exhortation, and teaching. . Practice these things; be committed to them, so that your progress may be evident to all. Pay close attention to your life and your teaching; persevere in these things, for by doing this you will save both yourself and your hearers. (HCSB)
In Paul's final exhortation to Timothy in v. 16, he gives "the reason why" he "is so persistent and concerned, because what is at stake is salvation for Timothy and his hearers." Traditional Calvinist George Knight observes that some commentators take save (sōzō, v. 16) in the sense of to preserve or be kept safe from the doctrinal error of the false teachers "(Bengel, Gromacki, Vine, Wuest)," but most commentators understand save "soteriologically and eschatologically (Alford, Bernard, Brox Bürki, Calvin, Earle, Ellicott, Fairbairn, Gealy, Guthrie, Hendriksen, Hiebert, Huther, Kelly, Kent, Lenski, Moellering, Robertson, Scott, Simpson, van Oosterzee, and White; also J. Schneider, NIDNTT 3:215; W. Foerster, TDNT 7:995)." Knight goes on to note: "The other occurrences of [sōzō, save] in the PE (1 Tim. 1:15; 2:4, 15; Tit. 3:5; 2 Tim. 1:9; 4:18) are clearly soteriological [i. e., salvation] in orientation. It is true that [didaskalia, teaching] does deliver from error and bring to truth, but that seems to be included in the ultimate goal expressed in [sōzō, save] (cf. 2:4; so also Oosterzee). The salvation of the hearers is elsewhere depicted by Paul as the central goal of the ministry (cf. especially 1 Cor. 15:1, 2; 9:22; 2 Ti. 2:10; 4:5), and it is that hope in the living God who is the Savior of all believers that Paul has presented as the centerpiece of encouragement for Timothy in this section." Gordon Fee would agree, and thus writes: "Salvation involves perseverance; and Timothy's task in Ephesus is to model and teach the gospel in such a fashion that it will lead the church to perseverance in faith and love and hence to final . salvation." Therefore, "Ultimate salvation is not automatic, even for Timothy. He must persevere in the faith to be saved eternally, and to be the instrument to save others." 2 Timothy 2:10–13 – For this reason, I am enduring all things for the sake of the chosen ones, in order that they also may obtain salvation in Christ Jesus with eternal glory. The saying is trustworthy— for if we died with Him, we will also live with Him; if we are enduring, we will also reign with Him; if we shall deny Him, that One also will deny us; if we are faithless, that One remains faithful, for He cannot deny Himself. (DLNT)
Paul suggests in 2 Timothy 2:10, that if he faithfully endures suffering and hardship to the end of life, this will provide "a good witness to others and is done for the sake of the chosen ones," in order that they, "will persevere and go on to receive eschatological [i. e., future and final] salvation." "The implicit negative corollary is that if Paul" fails to persevere and apostatizes, then "surely that would have led to the . apostasy by others" in the church. "The potential for apostasy" among believers in Ephesus "is clearly evident in the hymn found in 2 Tim 2:11–13." This trustworthy saying has four "if" clauses that describe a believer's action that are followed by "then" clauses that describe Christ's action taken in response. The "we" throughout this hymn applies first to Paul and Timothy, and then "equally to all believers." The hymn begins with: "if we died with him (Christ), we will also live with him (2:11b)." This line "portrays the entire scope of Christian existence, from conversion to glorification, in terms of 'dying and rising' with Christ." The next clause says "enduring" leads to "reigning with" Christ. The word enduring (hupomenō) means "to persevere: absolutely and emphatically, under misfortunes and trial to hold fast to one's faith in Christ." The present tense verb conveys the meaning "keep on enduring" or "persevering." Thus, a persevering faith "is to be a normal way of life" for Timothy and other Christ followers. Paul and Timothy "must endure in spite of every adversity, including suffering and/or imprisonment, so that others 'may also obtain the salvation that is in Christ Jesus with eternal glory.'" Believers who faithfully keep on enduring will "reign together with" (symbasileuō) Christ. This means that they will "share in the 'kingdom of God' (basileia tou theou), the traditional symbol of God's eschatological [i. e., future and final] reign (see 4:1, 18), the focus of Jesus' own preaching of the good news (see Mark 1:15)." "The causal connection between perseverance in the present age of suffering and the future attainment of salvation is expressly stated in 2 Tm. 2:12." The third clause contains a definite "warning against apostasy." "If we deny Him, He will also deny us" certainly recalls "Jesus' warning that if his followers deny him publicly before outsiders he will deny them before his Father at the eschatological [i. e., future and final] judgment (cf. Matt 10:33; Mark 8:38; Luke 9:36). This type of denial (ἀρνέομαι [arneomai]) refers to apostasy resulting from persecution, and this is almost certainly what it means here in 2 Tim 2:12." Such denial reverses conversion so that Christ disowns the person who denies him, and as with the Synoptic sayings this leads to eternal judgment. This warning is definitely directed toward Timothy, "Paul and all believers." "If it is not possible to disown faith in Christ, there is no need for these words. The possibility of Timothy and others disowning the faith is real."
Условная безопасность в книгах 2 Петра и Иуды
Его божественная сила дала нам все необходимое для жизни и благочестия через познание Того, Кто призвал нас Своей славой и благостью. И через Него даны нам великие и драгоценные обетования, дабы вы стали участниками Божественной природы, избежав тления, которое в мире от похоти. Поэтому прилагайте всякое усилие, чтобы дополнить веру вашу добродетелью, а добродетель – знанием, а знание – самообладанием, а самообладание – терпением, а терпение – благочестием, а благочестие – братскою любовью, а братскою любовью – любовью. Ибо, если все это у вас есть и приумножается, то вы будете плодоносны и успешны в познании Господа нашего Иисуса Христа. Ибо кто не имеет этого, тот слеп и близорук, забывший об очищении от прежних грехов своих. Поэтому, братия, старайтесь тем более утвердиться в звании и избрании вашем, ибо, поступая так, никогда не преткнетесь. Ибо так вам будет обильно дано войти во вечное Царство Господа нашего и Спасителя Иисуса Христа. "В 2 Петра 1:5–7 мы находим цепь добродетелей, к развитию которых христиане настоятельно призываются" (то есть, "прилагать всякое усилие", CSB, NET, NIV). Это побуждение к нравственным усилиям неудивительно, поскольку лжеучители во 2 Петра лживы именно потому, что не прилагают усилий жить нравственно, и подают "неправильный моральный пример", побуждающий христиан следовать по их стопам. Важно в этом списке добродетелей то, что вера стоит на первом месте. "Доверие к Богу – корень, из которого произрастают все остальные добродетели". Богословие Петра здесь согласуется "с богословием Павла, который сказал, что вера выражается в любви (Гал. 5:6). Все благочестивые добродетели берут начало в вере" и достигают высшей точки в любви. Если христиане "продолжают делать" (ст. 10, ISV) эти благочестивые добродетели, они "никогда не упадут [ptaiō]" (ст. 10, ESV) или "отпадут" (НМ, СВ, НС), то есть никогда не оставят Бога, не отвергнут Его и не совершат отступничества. Заметьте, что ст. 10 связан со ст. 11 фразой "Ибо так". "Путь", конечно, – это путь добродетели, сохранение качеств в ст. 5–7, которые были упомянуты снова в ст. 10". Живя богоугодной жизнью посредством Божьей силы, Христос "обеспечит верующим вход в Царство". Для Петра "этические плоды христианской веры объективно необходимы для достижения конечного спасения". Это учение о важности нравственной жизни было необходимо, поскольку "его читатели подвергались опасности морального отступничества под влиянием [ложных] учителей, которые, очевидно, считали, что безнравственность не влечет за собой опасности [вечного] суда". Петр верит, что "без нравственной жизни человек не войдет в Царство, во что также верил Павел (1 Кор. 6:9–10; Гал. 5:21)". Таким образом, по словам Петра, "человек не может сидеть сложа руки после обращения и полагать, что 'однажды спасен – всегда спасен', независимо от своего поведения после обращения". "Петр предполагает возможность их отступничества" с последующей "потерей вечной жизни", которая испытывается в Царстве, которым правит Господь Иисус. Но апостол настаивает, что такое отступничество не должно случиться ни с одним христианином. И этого никогда не произойдет, если мы будем жить каждый день, проявляя постоянную веру во Христа. "Вера, которая проявляется в росте христианских добродетелей", упомянутых здесь. 2 Петра 2:18–22: Говоря высокомерные пустые слова, они соблазняют плотскими желаниями и распутством тех, кто едва избежал живущих в заблуждении, обещая им свободу, хотя сами они рабы разложения. Ибо чем человек побежден, тем он и порабощен. Если они, избежав скверны мира познанием Господа и Спасителя нашего Иисуса Христа, опять в нее ввергнутся и побеждены будут, то последнее для них будет хуже первого. Ибо лучше было бы им не познать пути праведности, чем, познав его, отвернуться от святого заповедания, данного им. С ними сбылась истинная пословица: "Собака возвращается к своей блевотине", и: "Вымытая свинья возвращается валяться в грязи". В этом отрывке прослеживается "относительно простая схема: стихи 18, 19 [касаются] попыток лжеучителей сбить верующих с пути; стихи 20, 21 [касаются] отступничества, которое они [лжеучители] демонстрируют; стих 22 [является] иллюстративной аналогией". "Петр предупреждает", что эти лжеучители "соблазнят слабых в вере вернуться к греху. Эти христиане начали оставлять жизнь, погрязшую в грехе", но теперь их "соблазняют эти учителя" "вернуться к той грязи, от которой они недавно были очищены". Заметьте, лжеучители "обещают новообращенным свободу в распутной жизни, но сами являются рабами той моральной порчи, к которой они соблазняют других". Как обманчиво говорить христианам: "Вы можете верить в Иисуса и быть свободными жить безнравственной жизнью". "Ключевые стихи для рассмотрения при обсуждении отступничества – это стихи 20, 21. То, что Петр считает отпавших имевших подлинный христианский опыт, видно хотя бы по трем причинам". Во-первых, они "избежали [apopheugō] скверны мира", что напоминает 2 Петра 1:4 ("избежав [apopheugō] тления, которое в мире"). Давид Куске отмечает, что "избежали" (apopheugō) с тем, что "приставка [apo] делает [pheugō] перфективным глаголом, то есть подчеркивает не только то, что люди избежали, но и то, что они совершили полный, окончательный побег. Как христиане, они полностью отвернулись от греховных действий своей прежней жизни" "во время своего обращения". Во-вторых, этот побег был совершен "посредством познания [epignōsis] Господа и Спасителя нашего Иисуса Христа". Использование Петром epignōsis здесь и в 2 Петра 1:2, 3 не оставляет сомнений в том, были ли они когда-то спасены, поскольку "он сознательно использует это сложное [слово] для обозначения познания Христа, которое обретается при обращении". В-третьих, они "познали путь праведности" ("то есть праведный образ жизни"). "Глагол [epiginōskō] 'познали' соотносится с существительным epignōsis, о котором только что говорилось". Он "относится к спасительному познанию, к опыту познания этого 'пути'. Время глагола (греческий перфект) указывает на продолжающееся состояние, являющееся результатом предшествующего действия. Они вошли в это познание при обращении и продолжают обладать этим познанием впоследствии". Учитывая все это, "трудно найти лучшее описание того, что значит стать христианином". Действительно, "нет сомнений, что лжеучители когда-то были ортодоксальными христианами"; "истинными последователями Иисуса Христа". "Путь праведности" [который лжеучители когда-то полностью приняли] очевидно то же самое, что и "путь истины" в стихе 2 и "прямой путь" в стихе 15". Кроме того, он эквивалентен "святому заповеданию", переданному им. К сожалению, эти когда-то ортодоксальные христиане "отвернулись" (hupostrephō) от следования пути праведности или святых заповедей, данных им. Это "подразумевает, что они вернулись к своему прежнему образу жизни и, таким образом, совершили отступничество" (то есть стали неверующими). Это "нравственное отступничество", которое является актом "отречения". Наконец, Петр иллюстрирует то, что произошло с этими бывшими христианами, двумя пословицами, которые передают один и тот же смысл. "Как собака, которая возвращается, чтобы лизнуть испорченную блевотину, которая вызвала у нее отвращение в первый раз, как свинья, которая искупалась и возвращается валяться в грязи, из которой ее вымыли, эти отступники возвращаются к порабощающей, оскверняющей нечестивости, от которой они были избавлены". Кальвинисты пытаются обойти учение Петра здесь "предлагая...
2 Peter 1:3–11 – His divine power has given us everything required for life and godliness through the knowledge of him who called us by his own glory and goodness. By these he has given us very great and precious promises, so that through them you may share in the divine nature, escaping the corruption that is in the world because of evil desire. For this very reason, make every effort to supplement your faith with goodness, goodness with knowledge, knowledge with self control, self control with endurance, endurance with godliness, godliness with brotherly affection, and brotherly affection with love. For if you possess these qualities in increasing measure, they will keep you from being useless or unfruitful in the knowledge of our Lord Jesus Christ. The person who lacks these things is blind and shortsighted and has forgotten the cleansing from his past sins. Therefore, brothers and sisters, make every effort to confirm your calling and election, because if you do these things you will never stumble [or "fall," ESV, "fall away," NLT]. For in this way, entry into the eternal kingdom of our Lord and Savior Jesus Christ will be richly provided for you. (CSB)
"In 2 Peter 1:5–7 we discover a chain of virtues that Christians are strongly encouraged to develop" (i. e., "make every effort," CSB, NET, NIV). This encouragement to moral effort is not surprising since the false teachers in 2 Peter are false precisely because they are not making any effort to live morally, and are setting "a wrong moral example" that encourages Christians to follow in their footsteps. Of significance in this list of virtues is that faith is first. "Trusting God is the root from which all the other virtues spring." Peter's theology here agrees "with Paul's, who said that faith expresses itself in love (Gal. 5:6). All the godly virtues find their source in faith" and culminate in love. If Christians "keep on doing" (v. 10, ISV) these godly virtues, they "will never fall [ptaiō]" (v. 10, ESV) or "fall away" (NLT, GOD'S WORD), 'that is, they will never forsake God, abandon him, and commit apostasy." Notice that v. 10 is connected to v. 11 by "For in this way." "The 'way,' of course, is the pathway of virtue, the keeping of the qualities in vv. 5–7, which were mentioned again in v. 10." By living godly lives through God's power Christ "will provide entrance into the kingdom for believers." For Peter, "the ethical fruits of Christian faith are objectively necessary for the attainment of final salvation." This teaching on the importance of moral living was needed since "His readers were in danger of moral apostasy, under the influence of [false] teachers who evidently held that immorality incurred no danger of [eternal] judgment." Peter believes "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)." Thus, according to Peter, "A person cannot sit around after conversion and assume 'once saved, always saved' regardless of one's postconversion conduct." "Peter assumes the possibility of their apostasy" with the consequent "forfeiture of eternal life" that is experienced in the kingdom ruled by the Lord Jesus. "But the apostle insists that such apostasy does not have to happen to any Christian. And it will never happen if we live each day by an abiding faith in Christ." A "faith that is demonstrated by growth in the Christian" virtues mentioned here. 2 Peter 2:18–22 – For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved. For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first. For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them. It has happened to them according to the true proverb, "A dog returns to its own vomit," and, "A sow, after washing, returns to wallowing in the mire." (NASB 1995)
This passage follows "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 [the false teachers] exemplify; verse 22 [is] an illustrative analogy." "Peter warns" that these false teachers "will lure those who are still weak in faith back into sin. These Christians had begun to put lives that were mired in sin behind them," but now they are being "seduced by these teachers" to "go right back to the filth from which they had so recently been cleansed." Notice, the false teachers "promise the new converts freedom in a lustful life, but they themselves were slaves of the very moral corruption they were enticing others to embrace." How deceitful it is to tell Christians "'You can believe in Jesus and be free to live an immoral life.'" "The key verses to consider, in discussing apostasy are verses 20, 21. That these whom Peter regards as apostates had a genuine Christian experience is seen in at least three ways." First, they "escaped [apopheugō] the defilements of the world," which recalls 2 Peter 1:4 ("having escaped [apopheugō] the corruption that is in the world"). David Kuske notes that "they escaped" (apopheugō) with "The preposition [apo] used as a prefix makes [pheugō] a perfective verb, that is, it stresses not only that people escaped but that they made a complete, total escape. As Christians, they turned their back completely on the sinful actions of their former way of life." at "the time of their conversion." Second, this escape was accomplished "by the knowledge [epignōsis] of the Lord and Savior, Jesus Christ." Peter's use of epignōsis here and in 2 Peter 1:2, 3, leave us in no doubt about whether they were once saved, for "he uses this compound [word] 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'" ("meaning a righteous lifestyle"). "The verb [epiginōskō] 'have come to know' is cognate to the noun epignōsis just referred to." It "refers to saving knowledge, to the experience of coming to know this 'way.' The tense of the verb (Greek perfect) indicates a continuing state that is a result of a prior act. They entered into this knowledge at conversion and continue to possess that knowledge afterward." With all these in mind, "it would be hard to find a better description of what it means to become a Christian." Indeed, "There can be little doubt that the false teachers had once been orthodox Christians;" "true followers of Jesus Christ." "The 'way of righteousness' [which the false teachers had at one time fully embraced] is obviously the same as 'the way of truth' in verse 2 and 'the straight way' in verse 15." Furthermore, it is equivalent to "the holy commandment" passed on to them. Unfortunately, these once orthodox Christians have "turned away" (hupostrephō) from following the way of righteousness or holy commandments delivered to them. This "implies that they have returned to their former way of life and thus committed apostasy" (i. e. become unbelievers). This is an "ethical apostasy," which is an act of "deconversion." Finally, Peter illustrates what has happened to these former Christians with two proverbs that convey the same point. "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." Calvinists try to get around Peter's teaching here "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" or saved to begin with. But this is simply "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 [i. e., verses 20–21] expresses precisely what the proverbs are intended to convey. Peter is describing a real apostasy from genuine Christianity." "If all we had of the New Testament was 2 Peter, then there would be no question about the possibility of true believers abandoning the faith. The author of 2 Peter seems to leave no doubt about the initial conversion of the false teachers (v. 20—they came to the saving knowledge—epignosis) who have now, according to his estimation, left the faith and are in danger of eternal damnation." Indeed, "Peter has already told us of their end: 'Blackest darkness is reserved for them' (2 Pet 2:17)." Based on this passage, "Our author does not believe in eternal security." 2 Peter 3:16–18 – 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 [or "error," ESV, NET] of lawless people. Otherwise, you may fall from your secure position. Instead, continue to grow in the grace and knowledge of our Lord and Savior Jesus, the Messiah. Glory belongs to him both now and on that eternal day! Amen. (ISV)
"Instead of being faithful to Paul and his presentation of the gospel, the false teachers have distorted his message." "They twist his teaching as even the other Scriptures," and they do this to their own "eternal destruction" (Greek: apōleia), which entails "the loss of eternal life" and "the final loss of salvation." "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." Peter's "dear friends" have been forewarned in advance—they are to continually be on guard against being "carried away" (Greek: synapagō) by the error and deception of the false teachers who are already "seducing the unstable" in the congregation. David Kuske says the verb synapagō "means 'to drag away together with others," and the passive voice indicates that this action would be done to Peter's readers" by the false teachers. If a believer winds up embracing the heretical beliefs and practices of these false teachers, they will "apostatize," or "fall" (Greek: ekpiptō) from their secure position. Jörg Frey says the word fall (ekpiptō) is likely used here because piptō, fall, "and other composites are conventionally used for apostasy and ethical decline (cf. Rom 11:11, 22; 1 Cor 10:12; Gal 5:4; Heb 4:11; Rev 2:5; 1 Clem. 59:4; 2 Clem. 2.6; 5.7)." Peter is issuing a "severe warning." His readers have been "informed in advance about the nature of the false teachers and the danger they pose, and should therefore be on guard against the temptation to apostasy from the true faith and the ethical way of life, because this would inevitably entail the loss of salvation and destruction." He "has clarified in the entire letter that those who fall away" (or commit apostasy, like the false teachers have done), "are destined for eternal destruction. Believers maintain their secure position by heeding warnings, not by ignoring them." "The apostle recognizes that the best antidote against apostasy is a Christian life that is growing." Therefore, Peter urges them in his final exhortation to "continue to grow in the grace and knowledge of our Lord and Savior Jesus, the Messiah." This growth in grace and knowledge "is the strongest antidote against the destructive lures of the false teachers." 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)
"In 2 Peter 1:5–7 we discover a chain of virtues that Christians are strongly encouraged to develop" (i. e., "make every effort," CSB, NET, NIV). This encouragement to moral effort is not surprising since the false teachers in 2 Peter are false precisely because they are not making any effort to live morally, and are setting "a wrong moral example" that encourages Christians to follow in their footsteps. Of significance in this list of virtues is that faith is first. "Trusting God is the root from which all the other virtues spring." Peter's theology here agrees "with Paul's, who said that faith expresses itself in love (Gal. 5:6). All the godly virtues find their source in faith" and culminate in love. If Christians "keep on doing" (v. 10, ISV) these godly virtues, they "will never fall [ptaiō]" (v. 10, ESV) or "fall away" (NLT, GOD'S WORD), 'that is, they will never forsake God, abandon him, and commit apostasy." Notice that v. 10 is connected to v. 11 by "For in this way." "The 'way,' of course, is the pathway of virtue, the keeping of the qualities in vv. 5–7, which were mentioned again in v. 10." By living godly lives through God's power Christ "will provide entrance into the kingdom for believers." For Peter, "the ethical fruits of Christian faith are objectively necessary for the attainment of final salvation." This teaching on the importance of moral living was needed since "His readers were in danger of moral apostasy, under the influence of [false] teachers who evidently held that immorality incurred no danger of [eternal] judgment." Peter believes "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)." Thus, according to Peter, "A person cannot sit around after conversion and assume 'once saved, always saved' regardless of one's postconversion conduct." "Peter assumes the possibility of their apostasy" with the consequent "forfeiture of eternal life" that is experienced in the kingdom ruled by the Lord Jesus. "But the apostle insists that such apostasy does not have to happen to any Christian. And it will never happen if we live each day by an abiding faith in Christ." A "faith that is demonstrated by growth in the Christian" virtues mentioned here. 2 Peter 2:18–22 – For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved. For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first. For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them. It has happened to them according to the true proverb, "A dog returns to its own vomit," and, "A sow, after washing, returns to wallowing in the mire." (NASB 1995)
This passage follows "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 [the false teachers] exemplify; verse 22 [is] an illustrative analogy." "Peter warns" that these false teachers "will lure those who are still weak in faith back into sin. These Christians had begun to put lives that were mired in sin behind them," but now they are being "seduced by these teachers" to "go right back to the filth from which they had so recently been cleansed." Notice, the false teachers "promise the new converts freedom in a lustful life, but they themselves were slaves of the very moral corruption they were enticing others to embrace." How deceitful it is to tell Christians "'You can believe in Jesus and be free to live an immoral life.'" "The key verses to consider, in discussing apostasy are verses 20, 21. That these whom Peter regards as apostates had a genuine Christian experience is seen in at least three ways." First, they "escaped [apopheugō] the defilements of the world," which recalls 2 Peter 1:4 ("having escaped [apopheugō] the corruption that is in the world"). David Kuske notes that "they escaped" (apopheugō) with "The preposition [apo] used as a prefix makes [pheugō] a perfective verb, that is, it stresses not only that people escaped but that they made a complete, total escape. As Christians, they turned their back completely on the sinful actions of their former way of life." at "the time of their conversion." Second, this escape was accomplished "by the knowledge [epignōsis] of the Lord and Savior, Jesus Christ." Peter's use of epignōsis here and in 2 Peter 1:2, 3, leave us in no doubt about whether they were once saved, for "he uses this compound [word] 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'" ("meaning a righteous lifestyle"). "The verb [epiginōskō] 'have come to know' is cognate to the noun epignōsis just referred to." It "refers to saving knowledge, to the experience of coming to know this 'way.' The tense of the verb (Greek perfect) indicates a continuing state that is a result of a prior act. They entered into this knowledge at conversion and continue to possess that knowledge afterward." With all these in mind, "it would be hard to find a better description of what it means to become a Christian." Indeed, "There can be little doubt that the false teachers had once been orthodox Christians;" "true followers of Jesus Christ." "The 'way of righteousness' [which the false teachers had at one time fully embraced] is obviously the same as 'the way of truth' in verse 2 and 'the straight way' in verse 15." Furthermore, it is equivalent to "the holy commandment" passed on to them. Unfortunately, these once orthodox Christians have "turned away" (hupostrephō) from following the way of righteousness or holy commandments delivered to them. This "implies that they have returned to their former way of life and thus committed apostasy" (i. e. become unbelievers). This is an "ethical apostasy," which is an act of "deconversion." Finally, Peter illustrates what has happened to these former Christians with two proverbs that convey the same point. "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." Calvinists try to get around Peter's teaching here "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" or saved to begin with. But this is simply "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 [i. e., verses 20–21] expresses precisely what the proverbs are intended to convey. Peter is describing a real apostasy from genuine Christianity." "If all we had of the New Testament was 2 Peter, then there would be no question about the possibility of true believers abandoning the faith. The author of 2 Peter seems to leave no doubt about the initial conversion of the false teachers (v. 20—they came to the saving knowledge—epignosis) who have now, according to his estimation, left the faith and are in danger of eternal damnation." Indeed, "Peter has already told us of their end: 'Blackest darkness is reserved for them' (2 Pet 2:17)." Based on this passage, "Our author does not believe in eternal security." 2 Peter 3:16–18 – 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 [or "error," ESV, NET] of lawless people. Otherwise, you may fall from your secure position. Instead, continue to grow in the grace and knowledge of our Lord and Savior Jesus, the Messiah. Glory belongs to him both now and on that eternal day! Amen. (ISV)
"Instead of being faithful to Paul and his presentation of the gospel, the false teachers have distorted his message." "They twist his teaching as even the other Scriptures," and they do this to their own "eternal destruction" (Greek: apōleia), which entails "the loss of eternal life" and "the final loss of salvation." "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." Peter's "dear friends" have been forewarned in advance—they are to continually be on guard against being "carried away" (Greek: synapagō) by the error and deception of the false teachers who are already "seducing the unstable" in the congregation. David Kuske says the verb synapagō "means 'to drag away together with others," and the passive voice indicates that this action would be done to Peter's readers" by the false teachers. If a believer winds up embracing the heretical beliefs and practices of these false teachers, they will "apostatize," or "fall" (Greek: ekpiptō) from their secure position. Jörg Frey says the word fall (ekpiptō) is likely used here because piptō, fall, "and other composites are conventionally used for apostasy and ethical decline (cf. Rom 11:11, 22; 1 Cor 10:12; Gal 5:4; Heb 4:11; Rev 2:5; 1 Clem. 59:4; 2 Clem. 2.6; 5.7)." Peter is issuing a "severe warning." His readers have been "informed in advance about the nature of the false teachers and the danger they pose, and should therefore be on guard against the temptation to apostasy from the true faith and the ethical way of life, because this would inevitably entail the loss of salvation and destruction." He "has clarified in the entire letter that those who fall away" (or commit apostasy, like the false teachers have done), "are destined for eternal destruction. Believers maintain their secure position by heeding warnings, not by ignoring them." "The apostle recognizes that the best antidote against apostasy is a Christian life that is growing." Therefore, Peter urges them in his final exhortation to "continue to grow in the grace and knowledge of our Lord and Savior Jesus, the Messiah." This growth in grace and knowledge "is the strongest antidote against the destructive lures of the false teachers." 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)
Условная безопасность в посланиях Иоанна
Не любите мира и того, что в мире. Если кто любит мир, любовь Отца не пребывает в нем. Ибо все, что в мире – желание плоти, желание глаз и гордость житейская – не от Отца, но от мира. А мир проходит, и его желания; но тот, кто исполняет волю Божию, пребывает вовек. В этих посланиях ясно заповедано и "предостережено не любить мир", потому что "все в нем [то есть желание плоти, желание глаз и гордость житейская] опасно" и "может привести человека к отступлению от Бога". Верующий не может любить мир и любить Бога Отца одновременно. "Любовь к миру ведет к отступлению от Бога, что является самым страшным, что может случиться с верующим". Молодые верующие определены писателем в 2:13-14 как "победители над злым". Они победители, потому что "крепко держатся слова Божия" (2:14) и "веры в Иисуса как Мессию, Сына Божия" (4:4). Однако, если они позволят себе быть прельщенными соблазнами мира, они "отпадут от веры [и погибнут вечно]. Мир проходит (ст. 17)", но "вечная жизнь принадлежит тем, кто исполняет волю Божию, тем, кто любит Отца и соблюдает Его заповеди (ст. 17)". 1 Иоанна 2:18-27 – Дети, это последний час. И как вы слышали, что придет антихрист, так и сейчас появилось много антихристов. Из этого мы знаем, что это последний час. Они вышли от нас, но не были от нас; ибо если бы они были от нас, то остались бы с нами. Но они вышли, чтобы стало явно, что не все от нас. А вы получили помазание от Святого, и все вы знаете. Я пишу вам не потому, что вы не знаете истины, но потому, что вы знаете ее, и потому что всякая ложь не от истины. Кто лжец, если не тот, кто отрицает, что Иисус есть Мессия? Это антихрист, тот, кто отрицает Отца и Сына. Кто отвергает Сына, тот не имеет и Отца; кто исповедует Сына, тот имеет и Отца. То, что вы слышали от начала, да пребывает в вас. Если то, что вы слышали от начала, пребывает в вас, то и вы будете пребывать в Сыне и в Отце. И это есть обетование, которое Он обещал нам: вечная жизнь. Я пишу вам об этом, чтобы вы не заблуждались теми, кто пытается вас обмануть. Помазание, которое вы получили от Него, пребывает в вас, и вам не нужно, чтобы кто-либо учил вас. Но то помазание научит вас всему, и оно истинно и не ложно, как Он вас научил. Итак, пребывайте в Нем. 2 Иоанна 7-11 – Многие обманщики вышли в мир, которые не исповедуют пришествия Иисуса Христа во плоти. Это и есть обманщик и антихрист. Берегите себя, чтобы не потерять того, чего мы достигли, но чтобы получить полную награду. Всякий, кто уходит и не пребывает в учении Христа, не имеет Бога. Кто пребывает в учении, тот имеет и Отца и Сына. Если кто приходит к вам и не приносит этого учения, не принимайте его в дом и не говорите ему: "Радуйся", ибо тот, кто говорит ему: "Радуйся", участвует в его злых делах.
1 John 2:15 17 – Do not be loving the world, nor the things in the world. If anyone is loving the world, the love of the Father is not in him. Because everything in the world—the desire of the flesh, and the desire of the eyes, and the boastful pride of life—is not from the Father, but is from the world. And the world is passing away, and its desire. But the one doing the will of God abides ["remains," CSB, NET; "lives," NIV, GOD'S WORD] forever. (DLNT)
The addresses are explicitly commanded and "warned not to love the world" because "everything in it [i. e., the desire of the flesh, desire of the eyes, and the boastful pride of life ] is dangerous" and "can lead a person to fall away from God." A believer cannot love the world and love God the Father at the same time. "Loving the world leads to falling away from God, the most serious thing that can happen to a believer." The young believers are identified by the writer as "victors over the evil one" in 2:13 14. They are victors because they are "holding fast to God's word" (2:14) and "their faith in Jesus as the messiah, the son of God (4:4)." However, if they allow themselves to be seduced by the allurements of the world, they will "fall away from this faith, [and] they will go lost [eternally]. The world is passing away (v. 17)" but "eternal life belongs to those who do God's will, to those who love the Father and follow his commandments (v. 17)." 1 John 2:18–27 – Children, it is the last hour. And as you have heard, "Antichrist is coming," even now many antichrists have come. We know from this that it is the last hour. They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. However, they went out so that it might be made clear that none of them belongs to us. But you have an anointing from the Holy One, and all of you have knowledge. I have not written to you because you don't know the truth, but because you do know it, and because no lie comes from the truth. Who is the liar, if not the one who denies that Jesus is the Messiah? This one is the antichrist: the one who denies the Father and the Son. No one who denies the Son can have the Father; he who confesses the Son has the Father as well. What you have heard from the beginning must remain in you. If what you have heard from the beginning remains in you, then you will remain in the Son and in the Father. And this is the promise that He Himself made to us: eternal life. I have written these things to you about those who are trying to deceive you. The anointing you received from Him remains in you, and you don't need anyone to teach you. Instead, His anointing teaches you about all things and is true and is not a lie; just as He has taught you, remain in Him. (HCSB)
2 John 7–11 – Many deceivers have gone out into the world; they do not confess the coming of Jesus Christ in the flesh. This is the deceiver and the antichrist. Watch yourselves so you don't lose what we have worked for, but that you may receive a full reward. Anyone who does not remain in Christ's teaching but goes beyond it, does not have God. The one who remains in that teaching, this one has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your home, and don't say, "Welcome," to him; for the one who says, "Welcome," to him shares in his evil works. (HCSB)
The addresses are explicitly commanded and "warned not to love the world" because "everything in it [i. e., the desire of the flesh, desire of the eyes, and the boastful pride of life ] is dangerous" and "can lead a person to fall away from God." A believer cannot love the world and love God the Father at the same time. "Loving the world leads to falling away from God, the most serious thing that can happen to a believer." The young believers are identified by the writer as "victors over the evil one" in 2:13 14. They are victors because they are "holding fast to God's word" (2:14) and "their faith in Jesus as the messiah, the son of God (4:4)." However, if they allow themselves to be seduced by the allurements of the world, they will "fall away from this faith, [and] they will go lost [eternally]. The world is passing away (v. 17)" but "eternal life belongs to those who do God's will, to those who love the Father and follow his commandments (v. 17)." 1 John 2:18–27 – Children, it is the last hour. And as you have heard, "Antichrist is coming," even now many antichrists have come. We know from this that it is the last hour. They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. However, they went out so that it might be made clear that none of them belongs to us. But you have an anointing from the Holy One, and all of you have knowledge. I have not written to you because you don't know the truth, but because you do know it, and because no lie comes from the truth. Who is the liar, if not the one who denies that Jesus is the Messiah? This one is the antichrist: the one who denies the Father and the Son. No one who denies the Son can have the Father; he who confesses the Son has the Father as well. What you have heard from the beginning must remain in you. If what you have heard from the beginning remains in you, then you will remain in the Son and in the Father. And this is the promise that He Himself made to us: eternal life. I have written these things to you about those who are trying to deceive you. The anointing you received from Him remains in you, and you don't need anyone to teach you. Instead, His anointing teaches you about all things and is true and is not a lie; just as He has taught you, remain in Him. (HCSB)
2 John 7–11 – Many deceivers have gone out into the world; they do not confess the coming of Jesus Christ in the flesh. This is the deceiver and the antichrist. Watch yourselves so you don't lose what we have worked for, but that you may receive a full reward. Anyone who does not remain in Christ's teaching but goes beyond it, does not have God. The one who remains in that teaching, this one has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your home, and don't say, "Welcome," to him; for the one who says, "Welcome," to him shares in his evil works. (HCSB)
Условная безопасность в книге Откровение
Главная тема книги Откровение связана с греческим словом никао, которое означает "победить, преодолеть, восторжествовать, одержать победу". Его значение отражается в современных переводах Откр. 2:7: "Побеждающему дам есть от дерева жизни, которое в раю Божием" (NASB 2020). "Побеждающему" (NET, ESV, CSB). "Побеждающему" (NIV; EHV). Греческий глагол nikaō встречается восемь раз (2:7, 11, 17, 26; 3:5, 12, 21; 21:7) как настоящее причастие, которое буквально переводится как "побеждающий или преодолевающий". "Настоящее причастие подразумевает непрерывную победу, 'продолжает побеждать' или 'постоянно восторжествует'". Таким образом, христиане "в процессе преодоления" и получат обетования только в том случае, если "достигнут завершения этого процесса". Преодоление в этих стихах относится к "христианам, которые твердо держатся своей веры даже до смерти, противостоя силе своих врагов, их искушениям и гонениям". Преодоление/победа просто "означает упорство в вере", что предполагает "активное доверие Богу, ведущее к верности в трудных жизненных ситуациях, проживаемых ради Христа". Каждой из семи церквей дано обетование, зависящее от преодоления/победы, которое отличается для каждой, но "каждое в той или иной форме содержит ожидание вечной жизни" или "окончательного спасения [с Богом] во время нового Иерусалима". Это подтверждается последним обетованием в Откровении 21:7: "Побеждающий наследует все это, и Я буду ему Богом, а он будет Мне сыном" (DLNT). "Местоимение 'это' относится к благословениям эсхатологического [то есть будущего и окончательного] спасения, перечисленным в стихе 4 (то есть отсутствие печали, смерти, скорби, слез или боли)". Александр Стюарт утверждает: "Каждое из семи первоначальных обетований [провозглашенных семи церквям] указывает на видения окончательного спасения в конце Апокалипсиса (Откровение 20–22). В целом они иллюстрируют одну из основных мотивационных стратегий Иоанна: слушатели должны стремиться преодолевать, чтобы обрести окончательное спасение. Окончательное спасение зависит от человеческого ответа – преодоления". Христиане должны побеждать/преодолевать, то есть "оставаться верными [Иисусу] даже до смерти, чтобы обрести славную, вечную жизнь с Богом, Агнцем и всеми искупленными в новом небе и на новой земле Божьей". Разумеется, "неспособность преодолеть неизбежно влечет за собой невозможность получить обетования и, как следствие, исключение из нового творения Бога". Откровение 2:10–11: "Не бойся того, что тебе предстоит пострадать. Вот, диавол бросит некоторых из вас в темницу, чтобы испытать вас, и вы будете в скорби десять дней. Будь верен до смерти, и Я [Иисус] дам тебе венец жизни. Кто имеет уши, пусть слышит, что Дух говорит церквам: Побеждающий не пострадает от второй смерти". "Гонение будет временем испытания веры церкви. Время скорби будет кратким ("десять дней", то есть неопределенный, короткий период), но может привести к смерти некоторых верных. Они не должны были бояться", но "продолжать быть верными" посреди усилий диавола "сбить верных с пути и привести к отступничеству". Если они "продолжат быть верными до смерти", Христос даст им "венец", который есть "жизнь вечная", "жизнь вечная в грядущем Царстве". Иисус призывает "всех [христиан] к верности, что и означает победить" в книге Откровение. Следовательно, те, кто "продолжают быть верными" Иисусу до смерти, составляют тех, кто в настоящее время "побеждает" "всех безбожных и антихристианских сил", воюющих против них. Христианам, которые побеждают (то есть "упорствуют в вере"), обещано, что они никогда не испытают "второй смерти" (2:11), которая влечет за собой "исключение из участия в окончательном Божьем Царстве" и "вечное проклятие в аду" (ср. 20:6, 14; 21:8). Откровение 3:10–11: "И напиши ангелу церкви в Филадельфии: Так говорит Святой, Истинный, имеющий ключ Давидов, Который открывает, и никто не может закрыть, и закрывает, и никто не может открыть: Знаю твои дела (вот, Я положил перед тобой дверь открытую, и никто не может ее закрыть), что ты имеешь мало силы, и сохранил Мое слово, и не отрекся от имени Моего. Вот, Я дам тебе из синагоги сатаны, тех, кто называет себя иудеями, но не таковы, а лжецы, вот, Я заставлю их прийти и поклониться пред ногами твоими и познать, что Я возлюбил тебя. За то, что ты сохранил слово о терпении Моем, Я также сохраню тебя от часа испытания, который скоро придет на весь мир, чтобы испытать живущих на земле. Я гряду вскоре! Держись [или "крепко держись", NET, NIV] того, что имеешь, чтобы никто не отнял твой венец. Побеждающий будет сделан столпом в храме Бога Моего, и он никогда не выйдет из него; и Я напишу на нем имя Бога Моего и имя города Бога Моего, нового Иерусалима, сходящего с неба от Бога Моего, и имя Мое новое" (Lexham English Bible).
Филадельфийских христиан Иисус хвалит: они "не отреклись от имени Моего" (3:9), но "сохранили Мое слово" (3:8) и "сохранили слово о терпении Моем" или упорстве (3:10). "Этот отрывок предполагает, что тех, кто отождествляет себя с 'именем' Иисуса, принуждают отречься от своей веры". Однако, "несмотря на похвалу Иисуса филадельфийским христианам за их упорство до сих пор, 'дело не сделано, пока не сделано'. Они должны продолжать крепко держаться того, что имеют (3:11), то есть продолжать хранить послание, требующее их упорства (3:10), чтобы их мучители не отняли у них венец (3:11; ср. 2:25)". "[В]енец жизни в Откровении 2:10 – это сама вечная жизнь", которую Христос дарует тем, кто остается верным Иисусу до смерти. В 3:11 этот "венец" также представляет собой "жизнь вечную", как настоящее обладание, которое христиане должны "крепко держать" (Disciples Literal New Testament) в свете второго пришествия Иисуса. Они должны "'крепко держаться' своей нынешней веры [во Христа]... перед лицом грядущих трудностей", иначе их венец будет "отнят". "Это метафора дисквалификации в состязании". "Спортивная метафора уместна в этом письме, поскольку Филадельфия была известна своими [спортивными] играми и фестивалями (Mounce 104; Hemer, Letters 165)". Христианский спортсмен может быть дисквалифицирован от обладания "венцом вечной жизни" различными способами в книге Откровение. Гвин Пагг объясняет:
Иисус предупреждает верующих [во всех семи письмах к церквям] о духовных врагах, которые агрессивны, воинственны и оппортунистичны. Верующие должны быть на страже против любого искушения, будь то давление со стороны империи отречься от Христа, социальное давление пойти на компромисс с языческой и идолопоклоннической средой вокруг них, или преследование со стороны неверующих иудеев – не говоря уже о ложном учении, безразличии и духовной инерции внутри церквей. Любое из этого может преодолеть верующего и привести к потере венца. (Книга Откровение, 196).
Христиане предупреждены, они должны крепко держаться своей веры во Христа, несмотря на нынешнее противостояние, иначе они обнаружат, что венец вечной жизни, которым они в настоящее время обладают, будет "потерян". "Через неверность этот венец, который включает в себя благословение вечной жизни, теряется", и человек исключается из входа в Царство Божье вместе со всеми остальными "неверными" (Откр. 21:8, ISV). Доктрина "однажды спасен – всегда спасен" "здесь четко отрицается". Откровение 21:7–8: "Побеждающий наследует все это. Я буду ему Богом, а он будет Моим сыном. А трусливым и неверным, и скверным, и убийцам, и прелюбодеям, и волхвам, и идолопоклонникам, и лжецам – участь их в озере, горящем огнем и серой".
A major theme in the book of Revelation concerns the Greek word nikaō which means "to conquer, overcome, prevail, get the victory." Its meaning is reflected in modern translations of Rev. 2:7,
"To the one who overcomes, I will grant to eat from the tree of life, which is in the Paradise of God." (NASB 2020)
"To the one who conquers " (NET, ESV, CSB)
"To the one who is victorious " (NIV; EHV)
The Greek verb nikaō appears eight times (2:7, 11, 17, 26; 3:5, 12, 21; 21:7) as a present participle which is translated "literally [as] the one overcoming or conquering." "The present participle implies continuous victory, 'keeps on overcoming' or 'continues to be victorious.'" Thus, Christians are "in the process of conquering" and will receive the promises only if they "carry out the process to its completion." Overcoming/conquering in these verses refers to "Christians that hold fast their faith even unto death against the power of their foes, and their temptations and persecutions." Overcoming/Conquering simply "means persevering in faith," which entails an "active trust in God that leads to faithfulness in the difficult situations of life lived for Christ." Each of the seven churches are given a promise on the condition of overcoming/conquering that differs from one another, but "each contains in some form the anticipation of eternal life" or "final salvation [with God] in the time of the new Jerusalem." This is confirmed by the final promise found in Revelation 21:7, "The one overcoming will inherit these things, and I will be God to him and he will be a son to Me" (DLNT). "The pronoun . 'these things,' refers to the blessings of eschatological [i. e., future and final] salvation enumerated in v. 4 (i. e., no sorrow, death, mourning, tears, or pain)." Alexander Stewart states, "Each of the seven initial promises [proclaimed to the seven churches] point forward to the visions of final salvation at the end of the Apocalypse (Revelation 20–22). Altogether they illustrate one of John's primary motivational strategies: hearers should strive to overcome in order to gain final salvation. Final salvation is dependent upon a human response of overcoming." Christians must be conquering/overcoming, that is, "remaining faithful [to Jesus], even to death, in order to experience glorious, everlasting life with God, the Lamb, and all the redeemed in God's new heaven and earth." Of course, the "Failure to overcome necessarily entails failure to receive the promises and the resultant exclusion from God's new creation." 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)
"The persecution would be a time for testing of the church's faith. The time of affliction would be brief ("ten days," that is, an indeterminate, short period) but may result in death for some of the faithful. They were not to fear," but "Keep on being faithful" in the midst of the devils efforts "to lead the faithful into apostasy." If they "Keep on proving faithful unto death" Christ will give them "the 'crown' which consists in eternal life," "eternal life in the coming Kingdom." Jesus calls "all [Christians] to faithfulness, which is what it means to conquer" in the book of Revelation. Therefore, those who "Continue to be faithful" to Jesus until death consist of those who are presently "conquering" "all the godless and antichristian powers" waring against them. Christians who are conquering (i. e., "persevering in faith") are promised to never experience "the second death" (2:11) which entails "exclusion from participation in God's final kingdom" and "eternal damnation in hell" (cf. 20:6, 14; 21:8). Revelation 3:10–11 – And to the angel of the church in Philadelphia write: "This is what the holy one, the true one, the one who has the key of David, the one who opens and no one can shut, and who shuts and no one can open, says: I know your works (behold, I have put before you an opened door that no one is able to shut) that you have a little strength, and have kept my word, and did not deny my name. Behold, I am causing those of the synagogue of Satan, the ones who call themselves Jews and are not, but are lying—behold, I will make them come and kneel down before your feet and acknowledge that I have loved you. Because you have kept the word of my patient endurance [or "perseverance," NASB 1995] I also will keep you from the hour of testing that is about to come upon the whole inhabited world, to put to the test those who live on the earth. I am coming quickly! Hold fast [or "Hold on," NET, NIV] to what you have, so that no one may take away your crown. The one who conquers, I will make him a pillar in the temple of my God, and he will never go outside again, and I will write on him the name of my God and the name of the city of my God, the new Jerusalem that comes down from heaven from my God, and my new name." (Lexham English Bible)
The Philadelphian Christians are praised by Jesus: they "did not deny my name" (3:9), but "kept my word" (3:8), and "kept the word of my patient endurance" or perseverance (3:10). "This passage assumes that those who identify with Jesus' 'name' are being pressured to deny their faith" "Despite Jesus' praises for the Philadelphian Christians' perseverance to this point, however, 'it's not over till it's over.' They must continue to hold fast what they have (3:11), that is, to continue to keep the message that demands their perseverance (3:10), lest their persecutors seize from them their crown (3:11; cf. 2:25)." "[T]he crown of life in Revelation 2:10 is eternal life itself" which Christ gives to those who remain faithful to Jesus until death. In 3:11, this "crown" also represents "eternal life," as a present possession that Christians must "be holding on to" (Disciples Literal New Testament) in light of Jesus's second coming. They must "'hold fast' to their present faith [in Christ] . in the face of coming difficulties" or else they will have their crown "taken away." This "is a metaphor for being disqualified in a contest." "The athletic metaphor is appropriate in this letter, since Philadelphia was noted for its [athletic] games and festivals (Mounce 104; Hemer, Letters 165)." The Christian athlete can become disqualified from keeping possession of the crown "of eternal life" through a variety of ways in the book of Revelation. Gwyn Pugh explains,
Jesus alerts believers [throughout the seven letters to the churches] to spiritual enemies that are aggressive, militant, and opportunistic. Believers must be on guard against any temptation, whether imperial pressure to deny Christ, social pressure to compromise with the pagan and idolatrous environment around them, or persecution from unbelieving Jews—not to mention false doctrine, indifference, and spiritual inertia within the churches. Any of these might overcome the believer and have the effect of taking one's crown. (The Book of Revelation, 196)
Christians are warned, they must be holding fast to one's faith in Christ despite present opposition or else they will find the crown of eternal life they currently possess being "forfeited." "Through unfaithfulness this crown, which includes the blessing of everlasting life, is lost," and one is excluded from entering the kingdom of God along with all the rest who are "unfaithful" (Rev. 21:8, ISV). The doctrine of once saved, always saved "is here clearly denied." Revelation 21:7–8 – The person who overcomes ["conquers," ESV, NET] will inherit these things. I will be his God, and he will be my son. But people who are cowardly, unfaithful, detestable, murderers, sexually immoral, sorcerers, idolaters, and all liars will find themselves in the lake that burns with fire and sulfur. This is the second death. (ISV)
Revelation 21:8 concludes this section (vv. 1–8) with a "warning" to Christians about succumbing to temptations that could keep them from being faithful to Jesus until the end as overcomers/conquers. Since "cowardly" is the opposite of the "conqueror," Christians must "decide whether to be a 'conqueror' (21:7) or a 'coward' (21:8)" and share in each of their corresponding destines. In this context, "cowards" are Christians who lack the "courage to offer faithful witness in following the Lamb wherever he might go, specifically to death," and who ultimately relinquish "one's faith in the battle against evil," and become "apostates" (i. e., unbelievers) "The term unfaithful stands with the" term coward. Unfaithful [Greek: apistos] "is the opposite of faith [Greek: pistos], which includes loyalty to God and Christ (Rev 2:10; 17:14). If Jesus (1:5; 3:14; 19:11) and Antipas (2:13) were faithful and resist evil," the unfaithful "are the opposite" (cf. Luke 12:46). The book of Revelation calls "all [Christians] to faithfulness, which is what it means to conquer" (see Rev. 2:10 11). Therefore, for a Christian to become unfaithful to Jesus means that they have "turned their backs on him" and failed "to offer the faithful witness that reflects their Lord and his followers." Thus, "When Rev. 21:8 places" the cowardly and the unfaithful "in the lake of fire, it has in view Christians during times of persecution who, out of a fear of suffering, renounce their faith" and become "apostates" (i. e., unbelievers) Since "John's audience is Christians under pressure and threat of persecution, cowardice and faithlessness to the Lord, either spiritually or ethically," must be condemned in the strongest possible manner. "The intended rhetorical effect of this verse was to warn the faithful of the dangers of spiritual and moral apostasy." Revelation 22:18–19 – I testify to everyone who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described in this book. And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and in the holy city that are described in this book. (NET)
Whether it is Jesus or the author John who is speaking authoritatively as a prophet on behalf of God (commentators differ here), we have in these verses a "severe warning" against distorting or "falsifying the message of Revelation through one's teaching and manner of life." These warnings are meant for "everyone" who "hears" the message of Revelation and "especially for the seven churches" who were its original recipients. Craig Koester says,
Hearers have already been told to "keep" what is written in the book and that they are blessed through faithfulness to God and Christ (1:3; 22:7, 9). Since "keeping" means obeying the message, then "adding and taking away" are the opposite and connote disobedience. The words adding/taking away "echoes Moses' teaching in Deuteronomy" (4:2; 12:32), which in context, contain commands against committing idolatry and warn of false prophets who would encourage Israel to worship other gods (Deut. 13:1 5). Since false teachers/prophets are already active in at least two of these churches, enticing God's people to participate in idolatry and immorality (2:14 15, 20), Revelation 22:18 19 also serves as a "warning [to them] that God will punish interpretations of the Christian faith that allow the idolatry, immorality, and compromise with evil that Revelation condemns." Since the warning is addressed to "everyone who hears," it would therefore discourage both Christians and non Christians "from attempting to tamper with the book's contents." Nevertheless, it must be remembered that this warning was originally given to believers, and thus, if a believer adds/takes away, that is, "change[s] the message God has communicated in the book or prophecy of Revelation" to allow themselves or others to disobey God, they will commit "apostasy" (i. e., "the believer will become an unbeliever") and "will have the plagues of the book added to them; that is, they will be treated as unbelievers and suffer the punishments to be inflicted on the wicked." "Even more severe is the warning that they will lose their share in the tree of life" and the holy city which are references to final salvation with God and His people in the New Jerusalem (Rev. 21–22). "Clearly, failure to keep the prophecy disqualifies one from the eternal life that awaits in New Jerusalem." In light of these verses, "It is hard to deny that the author believed that a person could commit apostasy and so have the privilege of eternal salvation taken away from him. John was not an advocate of 'once saved, always saved' theology."
"To the one who overcomes, I will grant to eat from the tree of life, which is in the Paradise of God." (NASB 2020)
"To the one who conquers " (NET, ESV, CSB)
"To the one who is victorious " (NIV; EHV)
The Greek verb nikaō appears eight times (2:7, 11, 17, 26; 3:5, 12, 21; 21:7) as a present participle which is translated "literally [as] the one overcoming or conquering." "The present participle implies continuous victory, 'keeps on overcoming' or 'continues to be victorious.'" Thus, Christians are "in the process of conquering" and will receive the promises only if they "carry out the process to its completion." Overcoming/conquering in these verses refers to "Christians that hold fast their faith even unto death against the power of their foes, and their temptations and persecutions." Overcoming/Conquering simply "means persevering in faith," which entails an "active trust in God that leads to faithfulness in the difficult situations of life lived for Christ." Each of the seven churches are given a promise on the condition of overcoming/conquering that differs from one another, but "each contains in some form the anticipation of eternal life" or "final salvation [with God] in the time of the new Jerusalem." This is confirmed by the final promise found in Revelation 21:7, "The one overcoming will inherit these things, and I will be God to him and he will be a son to Me" (DLNT). "The pronoun . 'these things,' refers to the blessings of eschatological [i. e., future and final] salvation enumerated in v. 4 (i. e., no sorrow, death, mourning, tears, or pain)." Alexander Stewart states, "Each of the seven initial promises [proclaimed to the seven churches] point forward to the visions of final salvation at the end of the Apocalypse (Revelation 20–22). Altogether they illustrate one of John's primary motivational strategies: hearers should strive to overcome in order to gain final salvation. Final salvation is dependent upon a human response of overcoming." Christians must be conquering/overcoming, that is, "remaining faithful [to Jesus], even to death, in order to experience glorious, everlasting life with God, the Lamb, and all the redeemed in God's new heaven and earth." Of course, the "Failure to overcome necessarily entails failure to receive the promises and the resultant exclusion from God's new creation." 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)
"The persecution would be a time for testing of the church's faith. The time of affliction would be brief ("ten days," that is, an indeterminate, short period) but may result in death for some of the faithful. They were not to fear," but "Keep on being faithful" in the midst of the devils efforts "to lead the faithful into apostasy." If they "Keep on proving faithful unto death" Christ will give them "the 'crown' which consists in eternal life," "eternal life in the coming Kingdom." Jesus calls "all [Christians] to faithfulness, which is what it means to conquer" in the book of Revelation. Therefore, those who "Continue to be faithful" to Jesus until death consist of those who are presently "conquering" "all the godless and antichristian powers" waring against them. Christians who are conquering (i. e., "persevering in faith") are promised to never experience "the second death" (2:11) which entails "exclusion from participation in God's final kingdom" and "eternal damnation in hell" (cf. 20:6, 14; 21:8). Revelation 3:10–11 – And to the angel of the church in Philadelphia write: "This is what the holy one, the true one, the one who has the key of David, the one who opens and no one can shut, and who shuts and no one can open, says: I know your works (behold, I have put before you an opened door that no one is able to shut) that you have a little strength, and have kept my word, and did not deny my name. Behold, I am causing those of the synagogue of Satan, the ones who call themselves Jews and are not, but are lying—behold, I will make them come and kneel down before your feet and acknowledge that I have loved you. Because you have kept the word of my patient endurance [or "perseverance," NASB 1995] I also will keep you from the hour of testing that is about to come upon the whole inhabited world, to put to the test those who live on the earth. I am coming quickly! Hold fast [or "Hold on," NET, NIV] to what you have, so that no one may take away your crown. The one who conquers, I will make him a pillar in the temple of my God, and he will never go outside again, and I will write on him the name of my God and the name of the city of my God, the new Jerusalem that comes down from heaven from my God, and my new name." (Lexham English Bible)
The Philadelphian Christians are praised by Jesus: they "did not deny my name" (3:9), but "kept my word" (3:8), and "kept the word of my patient endurance" or perseverance (3:10). "This passage assumes that those who identify with Jesus' 'name' are being pressured to deny their faith" "Despite Jesus' praises for the Philadelphian Christians' perseverance to this point, however, 'it's not over till it's over.' They must continue to hold fast what they have (3:11), that is, to continue to keep the message that demands their perseverance (3:10), lest their persecutors seize from them their crown (3:11; cf. 2:25)." "[T]he crown of life in Revelation 2:10 is eternal life itself" which Christ gives to those who remain faithful to Jesus until death. In 3:11, this "crown" also represents "eternal life," as a present possession that Christians must "be holding on to" (Disciples Literal New Testament) in light of Jesus's second coming. They must "'hold fast' to their present faith [in Christ] . in the face of coming difficulties" or else they will have their crown "taken away." This "is a metaphor for being disqualified in a contest." "The athletic metaphor is appropriate in this letter, since Philadelphia was noted for its [athletic] games and festivals (Mounce 104; Hemer, Letters 165)." The Christian athlete can become disqualified from keeping possession of the crown "of eternal life" through a variety of ways in the book of Revelation. Gwyn Pugh explains,
Jesus alerts believers [throughout the seven letters to the churches] to spiritual enemies that are aggressive, militant, and opportunistic. Believers must be on guard against any temptation, whether imperial pressure to deny Christ, social pressure to compromise with the pagan and idolatrous environment around them, or persecution from unbelieving Jews—not to mention false doctrine, indifference, and spiritual inertia within the churches. Any of these might overcome the believer and have the effect of taking one's crown. (The Book of Revelation, 196)
Christians are warned, they must be holding fast to one's faith in Christ despite present opposition or else they will find the crown of eternal life they currently possess being "forfeited." "Through unfaithfulness this crown, which includes the blessing of everlasting life, is lost," and one is excluded from entering the kingdom of God along with all the rest who are "unfaithful" (Rev. 21:8, ISV). The doctrine of once saved, always saved "is here clearly denied." Revelation 21:7–8 – The person who overcomes ["conquers," ESV, NET] will inherit these things. I will be his God, and he will be my son. But people who are cowardly, unfaithful, detestable, murderers, sexually immoral, sorcerers, idolaters, and all liars will find themselves in the lake that burns with fire and sulfur. This is the second death. (ISV)
Revelation 21:8 concludes this section (vv. 1–8) with a "warning" to Christians about succumbing to temptations that could keep them from being faithful to Jesus until the end as overcomers/conquers. Since "cowardly" is the opposite of the "conqueror," Christians must "decide whether to be a 'conqueror' (21:7) or a 'coward' (21:8)" and share in each of their corresponding destines. In this context, "cowards" are Christians who lack the "courage to offer faithful witness in following the Lamb wherever he might go, specifically to death," and who ultimately relinquish "one's faith in the battle against evil," and become "apostates" (i. e., unbelievers) "The term unfaithful stands with the" term coward. Unfaithful [Greek: apistos] "is the opposite of faith [Greek: pistos], which includes loyalty to God and Christ (Rev 2:10; 17:14). If Jesus (1:5; 3:14; 19:11) and Antipas (2:13) were faithful and resist evil," the unfaithful "are the opposite" (cf. Luke 12:46). The book of Revelation calls "all [Christians] to faithfulness, which is what it means to conquer" (see Rev. 2:10 11). Therefore, for a Christian to become unfaithful to Jesus means that they have "turned their backs on him" and failed "to offer the faithful witness that reflects their Lord and his followers." Thus, "When Rev. 21:8 places" the cowardly and the unfaithful "in the lake of fire, it has in view Christians during times of persecution who, out of a fear of suffering, renounce their faith" and become "apostates" (i. e., unbelievers) Since "John's audience is Christians under pressure and threat of persecution, cowardice and faithlessness to the Lord, either spiritually or ethically," must be condemned in the strongest possible manner. "The intended rhetorical effect of this verse was to warn the faithful of the dangers of spiritual and moral apostasy." Revelation 22:18–19 – I testify to everyone who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described in this book. And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life and in the holy city that are described in this book. (NET)
Whether it is Jesus or the author John who is speaking authoritatively as a prophet on behalf of God (commentators differ here), we have in these verses a "severe warning" against distorting or "falsifying the message of Revelation through one's teaching and manner of life." These warnings are meant for "everyone" who "hears" the message of Revelation and "especially for the seven churches" who were its original recipients. Craig Koester says,
Hearers have already been told to "keep" what is written in the book and that they are blessed through faithfulness to God and Christ (1:3; 22:7, 9). Since "keeping" means obeying the message, then "adding and taking away" are the opposite and connote disobedience. The words adding/taking away "echoes Moses' teaching in Deuteronomy" (4:2; 12:32), which in context, contain commands against committing idolatry and warn of false prophets who would encourage Israel to worship other gods (Deut. 13:1 5). Since false teachers/prophets are already active in at least two of these churches, enticing God's people to participate in idolatry and immorality (2:14 15, 20), Revelation 22:18 19 also serves as a "warning [to them] that God will punish interpretations of the Christian faith that allow the idolatry, immorality, and compromise with evil that Revelation condemns." Since the warning is addressed to "everyone who hears," it would therefore discourage both Christians and non Christians "from attempting to tamper with the book's contents." Nevertheless, it must be remembered that this warning was originally given to believers, and thus, if a believer adds/takes away, that is, "change[s] the message God has communicated in the book or prophecy of Revelation" to allow themselves or others to disobey God, they will commit "apostasy" (i. e., "the believer will become an unbeliever") and "will have the plagues of the book added to them; that is, they will be treated as unbelievers and suffer the punishments to be inflicted on the wicked." "Even more severe is the warning that they will lose their share in the tree of life" and the holy city which are references to final salvation with God and His people in the New Jerusalem (Rev. 21–22). "Clearly, failure to keep the prophecy disqualifies one from the eternal life that awaits in New Jerusalem." In light of these verses, "It is hard to deny that the author believed that a person could commit apostasy and so have the privilege of eternal salvation taken away from him. John was not an advocate of 'once saved, always saved' theology."
Новый Завет Греческий в поддержку условного обеспечения
Арминийцы находят дополнительное подтверждение условного обеспечения в многочисленных местах Писания, где глагол "верит" встречается в греческом настоящем времени. Греческие ученые и комментаторы (как кальвинисты, так и не кальвинисты) отмечают, что греческие глаголы настоящего времени обычно относятся к непрерывному действию, особенно к настоящим причастиям. Например, в своем учебнике "Основы библейской греческой грамматики" кальвинист Уильям Д. Монс пишет: "Настоящее причастие строится на основе настоящего времени глагола. Оно описывает непрерывное действие. Часто будет трудно передать этот нюанс "продолжительности" в переводе, но это должно быть главным соображением". Кальвинист Дэниел Уоллес подчеркивает этот нюанс "продолжительности" для настоящего причастия "верит" в Иоанна 3:16: "Каждый, кто [постоянно] верит в Него, не должен погибнуть". В этом Евангелии, по-видимому, существует качественное различие между продолжающимся актом веры и простым фактом веры. Он утверждает, что это понимание обусловлено не только тем, что глагол "верит" стоит в настоящем времени, "но и использованием настоящего причастия πιστεύων [pisteuōn, верующий], особенно в сотериологических [т.е. спасение] контекстах в Новом Завете". Уоллес продолжает: "Аспектная сила настоящего [причастия] ὁ πιστεύων [верующий] представляется контрастной [аористическому причастию] ὁ πιστεύσας [уверовавший]. Настоящее [причастие для верующего] встречается в шесть раз чаще (43 раза) [по сравнению с аористом], чаще всего в сотериологических контекстах (ср. Ин 1:12; 3:15, 16, 18; 3:36; 6:35, 47, 64; 7:38; 11:25; 12:46; Деян 2:44; 10:43; 13:39; Рим 1:16; 3:22; 4:11, 24; 9:33; 10:4, 11; 1 Кор 1:21; 14:22; Гал 3:22; Еф 1:19; 1 Фес 1:7; 2:10, 13; 1 Пет 2:6, 7; 1 Ин 5:1, 5, 10, 13). Таким образом, поскольку аористическое причастие было вполне допустимым вариантом для описания "верующего", маловероятно, что при использовании настоящего времени оно было лишено аспектуальной окраски. Настоящее время было предпочтительным, поскольку писатели Нового Завета в целом считали непрерывную веру необходимым условием спасения. В связи с этим важно отметить, что обещание спасения почти всегда дается ὁ πιστεύων [верующему] (ср. многие из вышеупомянутых текстов), и почти никогда не дается ὁ πιστεύσας [уверовавшему] (за исключением Марка 16:16, Иоанна 7:39 и Евр 4:3, которые наиболее близки к этому). Арминийский ученый по греческому языку Дж. Гарольд Гринли предлагает следующий буквальный перевод нескольких стихов, где греческое слово, переведенное как "верит" (в наших современных переводах), встречается в форме непрерывного действия: Ин 3:15: "чтобы каждый, верующий, имел жизнь вечную в Нем". Ин 3:16: "чтобы каждый, верующий в Него, не погиб, но имел жизнь вечную". Ин 3:36: "Верующий в Сына имеет жизнь вечную". Ин 5:24: "Тот, кто слышит слово Мое и верит Пославшему Меня, имеет жизнь вечную". Ин 6:35: "Верующий в Меня не будет жаждать вовек". Ин 6:40: "чтобы всякий, кто видит Сына и верит в Него, имел жизнь вечную". Ин 6:47: "Верующий имеет жизнь вечную". Ин 11:25, 26: "Верующий в Меня, хотя и умрет, оживет; и всякий, живущий и верующий в Меня, не умрет вовек". Ин 20:31: "чтобы вы, веруя, имели жизнь во имя Его". Рим 1:16: "это сила Божия ко спасению всякому верующему". 1 Кор 1:21: "Богу угодно было спасти верующего". Важно также отметить, что "во многих случаях результаты веры также выражаются в форме непрерывного времени. Продолжая верить, мы продолжаем иметь жизнь вечную (Ин 3:15, 16, 36; 20:31)". Именно эти доказательства приводят арминианцев к выводу, что "вечная безопасность твердо обетована "верующему" – человеку, который продолжает верить во Христа, – но не "уверовавшему" – человеку, который лишь однажды проявил акт веры в прошлом". Действительно, "так же как спасение обусловлено верой, так и сохранение спасения обусловлено продолжением веры".
Arminians find further support for conditional security from numerous Scriptures where the verb "believes" occurs in the Greek present tense. Greek scholars and commentators (both Calvinist and non Calvinist) have noted that Greek present tense verbs generally refer to continuous action, especially present participles. For example, In his textbook, Basics of Biblical Greek Grammar, Calvinist William D. Mounce writes: "The present participle is built on the present tense stem of the verb. It describes a continuous action. It will often be difficult to carry this 'on going' nuance into your translation, but this must be the foremost consideration in your mind." Calvinist Daniel Wallace brings out this "on going" nuance for the present participle "believes" in John 3:16, "Everyone who [continually] believes in him should not perish. In this Gospel, there seems to be a qualitative distinction between the ongoing act of believing and the simple fact of believing." He argues for this understanding not simply because believes is in the present tense, "but to the use of the present participle of πιστεύων [pisteuōn, believing], especially in soteriological [i. e., salvation] contexts in the NT." Wallace goes on to elaborate,
The aspectual force of the present [participle] ὁ πιστεύων [the one believing] seems to be in contrast with [the aorist participle] ὁ πιστεύσας [the one having believed]. The present [participle for the one believing] occurs six times as often (43 times) [in comparison to the aorist], most often in soteriological contexts (cf. John 1:12; 3:15, 16, 18; 3:36; 6:35, 47, 64; 7:38; 11:25; 12:46; Acts 2:44; 10:43; 13:39; Rom 1:16; 3:22; 4:11, 24; 9:33; 10:4, 11; 1 Cor 1:21; 1 Cor 14:22 [bis]; Gal 3:22; Eph 1:19; 1 Thess 1:7; 2:10, 13; 1 Pet 2:6, 7; 1 John 5:1, 5, 10, 13). Thus, it seems that since the aorist participle was a live option to describe a "believer," it is unlikely that when the present was used, it was aspectually flat. The present was the tense of choice most likely because the New Testament writers by and large saw continual belief as a necessary condition of salvation. Along these lines, it seems significant that the promise of salvation is almost always given to ὁ πιστεύων [the one believing] (cf. several of the above cited texts), almost never to ὁ πιστεύσας [the one having believed] (apart from Mark 16:16, John 7:39 and Heb 4:3 come the closest . . ). Arminian Greek scholar J. Harold Greenlee supplies the following literal translation of several verses where the Greek word translated "believes" (in our modern translations) occurs in the tense of continuous action. John 3:15, " in order that everyone believing may have eternal life in him." John 3:16, " in order that everyone believing in him should not perish but should have eternal life." John 3:36, "The one believing on the Son has eternal life." John 5:24, "The one hearing my word and believing him who sent me has eternal life." John 6:35, "the one believing in me shall never thirst." John 6:40, " that everyone beholding the Son and believing in him should have eternal life." John 6:47, "The one believing has eternal life." John 11:25, 26, "The one believing in me, even though he dies he shall live; and everyone living and believing in me shall never die." John 20:31, " in order that by means of believing you may have life in his name." Romans 1:16, "it is the power of God to salvation to everyone believing." 1 Corinthians 1:21, "it pleased God to save the one believing. "|
Of further significance is that "In many cases the results of the believing are also given in a continuous tense. As we keep believing, we keep on having eternal life (John 3:15, 16, 36; 20:31)." It is this type of evidence which leads Arminians to conclude that "eternal security is firmly promised to 'the one believing'—the person who continues to believe in Christ—but not to "the one having believed,"—the person who has merely exercised one single act of faith some time in the past." Indeed, "Just as becoming saved is conditioned upon faith, staying saved is conditioned upon continuing to believe."
The aspectual force of the present [participle] ὁ πιστεύων [the one believing] seems to be in contrast with [the aorist participle] ὁ πιστεύσας [the one having believed]. The present [participle for the one believing] occurs six times as often (43 times) [in comparison to the aorist], most often in soteriological contexts (cf. John 1:12; 3:15, 16, 18; 3:36; 6:35, 47, 64; 7:38; 11:25; 12:46; Acts 2:44; 10:43; 13:39; Rom 1:16; 3:22; 4:11, 24; 9:33; 10:4, 11; 1 Cor 1:21; 1 Cor 14:22 [bis]; Gal 3:22; Eph 1:19; 1 Thess 1:7; 2:10, 13; 1 Pet 2:6, 7; 1 John 5:1, 5, 10, 13). Thus, it seems that since the aorist participle was a live option to describe a "believer," it is unlikely that when the present was used, it was aspectually flat. The present was the tense of choice most likely because the New Testament writers by and large saw continual belief as a necessary condition of salvation. Along these lines, it seems significant that the promise of salvation is almost always given to ὁ πιστεύων [the one believing] (cf. several of the above cited texts), almost never to ὁ πιστεύσας [the one having believed] (apart from Mark 16:16, John 7:39 and Heb 4:3 come the closest . . ). Arminian Greek scholar J. Harold Greenlee supplies the following literal translation of several verses where the Greek word translated "believes" (in our modern translations) occurs in the tense of continuous action. John 3:15, " in order that everyone believing may have eternal life in him." John 3:16, " in order that everyone believing in him should not perish but should have eternal life." John 3:36, "The one believing on the Son has eternal life." John 5:24, "The one hearing my word and believing him who sent me has eternal life." John 6:35, "the one believing in me shall never thirst." John 6:40, " that everyone beholding the Son and believing in him should have eternal life." John 6:47, "The one believing has eternal life." John 11:25, 26, "The one believing in me, even though he dies he shall live; and everyone living and believing in me shall never die." John 20:31, " in order that by means of believing you may have life in his name." Romans 1:16, "it is the power of God to salvation to everyone believing." 1 Corinthians 1:21, "it pleased God to save the one believing. "|
Of further significance is that "In many cases the results of the believing are also given in a continuous tense. As we keep believing, we keep on having eternal life (John 3:15, 16, 36; 20:31)." It is this type of evidence which leads Arminians to conclude that "eternal security is firmly promised to 'the one believing'—the person who continues to believe in Christ—but not to "the one having believed,"—the person who has merely exercised one single act of faith some time in the past." Indeed, "Just as becoming saved is conditioned upon faith, staying saved is conditioned upon continuing to believe."
Писания, которые, кажется, противоречат условной безопасности
Те, кто придерживается идеи о стойкости святых, приводят ряд стихов в поддержку своей точки зрения. Вот некоторые из наиболее часто цитируемых:
Иоанна 5:24 – Истинно, истинно говорю вам: кто слушает слово Мое и верит Пославшему Меня, имеет жизнь вечную. Он не подлежит суду, но перешел из смерти в жизнь.
Иоанна 6:35, 37–40 – Иисус сказал им: "Я есмь хлеб жизни; кто приходит ко Мне, тот не будет голодным, и кто верует в Меня, тот не будет жаждать вовек. Все, кого дает Мне Отец, придут ко Мне, и Я не отвергну того, кто приходит ко Мне. Я сошел с небес не для того, чтобы исполнять свою волю, а волю пославшего меня. А воля пославшего Меня такова: чтобы Я никого не потерял из всех, кого Он дал Мне, но воскресил их в последний день. Воля Моего Отца заключается в том, чтобы каждый, кто видит Сына и верит в Него, имел жизнь вечную, и Я воскрешу его в последний день.
Иоанна 10:27–29 – Мои овцы слышат Мой голос, и Я знаю их, и они следуют за Мною. Я даю им жизнь вечную, и они никогда не погибнут, и никто не вырвет их из Моей руки. Отец Мой, Который дал Мне их, больше всех, и никто не может вырвать их из руки Отца.
Иоанна 17:12 – Пока Я был с ними, Я хранил их во имя Твое, которое Ты дал Мне. Я сохранил их, и никто из них не погиб, кроме сына погибели, чтобы исполнилось Писание.
Римлянам 8:1 – Поэтому теперь нет осуждения для тех, кто во Христе Иисусе.
Римлянам 8:35, 37–39 – Кто отлучит нас от любви Христовой? Скорбь, или скорбь, или гонения, или голод, или нагота, или опасность, или меч? Но во всем этом мы более чем победители через Того, Кто возлюбил нас. Ибо я уверен, что ни смерть, ни жизнь, ни ангелы, ни власти, ни настоящее, ни будущее, ни силы, ни высота, ни глубина, ни что-либо другое из всего творения не сможет отделить нас от любви Бога, которая во Христе Иисусе, нашем Господе.
1 Коринфянам 1:8–9 – [Бог] укрепит вас до конца, чтобы вы были непорочны в день Господа нашего Иисуса Христа. Верен Бог, Которым вы призваны в общение Сына Его, Иисуса Христа, Господа нашего.
1 Коринфянам 10:13 – Никакое искушение не постигло вас, кроме того, что свойственно человеку. Бог верен, и не допустит, чтобы вы были искушены сверх сил, но вместе с искушением предоставит и выход, чтобы вы могли перенести его.
Ефесянам 1:13–14 – В Нем и вы, услышав слово истины, Евангелие спасения вашего, и уверовав в Него, запечатлены обещанным Святым Духом, Который есть залог нашего наследства, доколе не получим его во владение, во славу Его.
Филиппийцам 1:6 – И я уверен в этом, что Тот, Кто начал в вас доброе дело, доведет его до конца в день Иисуса Христа.
2 Тимофею 4:18 – Господь избавит меня от всякого зла и спасет меня для Своего небесного Царства. Ему слава во веки веков. Аминь.
Евреям 7:25 – Поэтому Он может спасти навсегда тех, кто через Него приближается к Богу, потому что Он всегда жив, чтобы ходатайствовать за них.
1 Петра 1:5 – которые силой Божьей через веру охраняются для спасения, готового открыться в последнее время.
1 Иоанна 3:9 – Никто, рожденный от Бога, не будет грешить, потому что семя Божье пребывает в нем; и он не может грешить, потому что рожден от Бога.
Иуды 24–25 – Тому, Кто может уберечь вас от падения и представить вас пред Своим славным присутствием без порока и с великой радостью, – единому Богу, нашему Спасителю, слава, величие, сила и власть, до всех веков, ныне и во веки веков! Аминь.
Those who hold to perseverance of the saints cite a number of verses to support their view. The following are some of the most commonly cited:
John 5:24 – Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. (ESV)
John 6:35, 37–40 – Jesus said to them, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. . All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day. (ESV)
John 10:27–29 – My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. (ESV)
John 17:12 – While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. (ESV)
Romans 8:1 – There is therefore now no condemnation for those who are in Christ Jesus. (ESV)
Romans 8:35, 37–39 – Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (ESV)
1 Corinthians 1:8–9 – [God] who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. (ESV)
1 Corinthians 10:13 – No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (ESV)
Ephesians 1:13–14 – In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (ESV)
Philippians 1:6 – And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. (ESV)
2 Timothy 4:18 – The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. (ESV)
Hebrews 7:25 – Therefore, He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. (NASB)
1 Peter 1:5 – who are protected by the power of God through faith for a salvation ready to be revealed in the last time. (NASB)
1 John 3:9 – No one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God. (NIV)
Jude 24–25 – To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. (NIV)
John 5:24 – Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. (ESV)
John 6:35, 37–40 – Jesus said to them, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. . All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day. (ESV)
John 10:27–29 – My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. (ESV)
John 17:12 – While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. (ESV)
Romans 8:1 – There is therefore now no condemnation for those who are in Christ Jesus. (ESV)
Romans 8:35, 37–39 – Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (ESV)
1 Corinthians 1:8–9 – [God] who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. (ESV)
1 Corinthians 10:13 – No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (ESV)
Ephesians 1:13–14 – In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (ESV)
Philippians 1:6 – And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. (ESV)
2 Timothy 4:18 – The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. (ESV)
Hebrews 7:25 – Therefore, He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. (NASB)
1 Peter 1:5 – who are protected by the power of God through faith for a salvation ready to be revealed in the last time. (NASB)
1 John 3:9 – No one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God. (NIV)
Jude 24–25 – To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. (NIV)
Арминяне утверждают, что они предоставили адекватное объяснение того, как эти и другие стихи могут быть легко согласованы с условным убеждением.
Arminians would argue that they have adequately provided explanations for how these verses and others can be easily reconciled with conditional security.
Соглашения и разногласия с противоположными взглядами
Основное различие между традиционными кальвинистами и арминианами заключается в том, как они определяют отступничество (см. "Постоянство святых" для определения, используемого здесь).
A major difference between traditional Calvinists and Arminians is how they define apostasy (see Perseverance of the saints for the definition as it is referred to here).
Традиционное кальвинистское мнение
Традиционные кальвинисты утверждают, что отступничество относится к людям, которые отказываются от исповедания веры, но при этом никогда не вступали в спасительные отношения с Богом через Христа. Как отмечалось ранее, арминиане понимают под отступничеством отступление верующего от истинных спасительных отношений с Богом, вследствие развития "злого и неверующего сердца" (Евреям 3:12).
Traditional Calvinists say apostasy refers to people who fall away (apostatize) from a profession of faith, but who have never actually entered into a saving relationship with God through Christ. As noted earlier, Arminians understand that apostasy refers to a believer who has departed from a genuine saving relationship with God by developing "an evil, unbelieving heart." (Hebrews 3:12)
В традиционном кальвинизме доктрина постоянства святых "не рассматривается изолированно, а является необходимой частью кальвинистской системы богословия". Кальвинистские доктрины о безусловном предопределении и непреодолимой благодати "логически подразумевают гарантированное спасение тех, кто принимает эти благословения".
In traditional Calvinism the doctrine of the perseverance of the saints "does not stand alone but is a necessary part of the Calvinistic system of theology." The Calvinist doctrines of Unconditional Election and Irresistible Grace "logically imply the certain salvation of those who receive these blessings."
Вид на " Свободную Грейс "
Взгляд на Свободную Благодать не согласен с традиционными кальвинистами и арминианами в том, что спасающая вера во Христа должна продолжаться, чтобы человек оставался в своих спасительных отношениях с Богом. Например, Зэйн Ходжес говорит: «Мы упускаем суть, настаивая на том, что истинная спасающая вера должна непременно продолжаться. Конечно, наша вера во Христа должна продолжаться. Но утверждение, что это абсолютно необходимо, ничем не подкреплено в Библии». Джозеф Диллоу пишет:
The Free Grace view disagrees with Traditional Calvinists and Arminians in holding that saving faith in Christ must continue in order for a person to remain in their saving relationship with God. For example, Zane Hodges says: " We miss the point to insist that true saving faith must necessarily continue. Of course, our faith in Christ should continue. But the claim that it absolutely must has no support at all in the Bible" Joseph Dillow writes:
Даже если Роберт Шенк с этим не согласится, совершенно верно, что спасающая вера – это «акт единовременный, посредством которого все блага жизни, смерти и воскресения Христа мгновенно становятся неотъемлемым и необратимым достоянием человека, само по себе, несмотря на любые обстоятельства». Любые обстоятельства включают отступничество – отход от христианской веры или прекращение верить. То, что христианин теряет, отступая от истины, – это не его спасительные отношения с Богом, а возможность царствовать со Христом в Его грядущем Царстве. Льюис Сперри Чейфер в своей книге «Спасение» дает краткое изложение позиции Свободной Благодати: «Спасающая вера – это действие, а не состояние. Ее дело завершено, когда достигнута ее цель».
Even though Robert Shank would not agree, it is definitely true that saving faith is "the act of a single moment whereby all the benefits of Christ's life, death, and resurrection suddenly become the irrevocable possession of the individual, per se, despite any and all eventualities." Any and all eventualities would include apostasy—falling away or walking away from the Christian faith and to "cease believing." What a Christian forfeits when he falls away is not his saving relationship with God but the opportunity to reign with Christ in his coming kingdom. Lewis Sperry Chafer, in his book Salvation, provides a concise summary of the Free Grace position: "Saving faith is an act: not an attitude. Its work is accomplished when its object has been gained."
Традиционные кальвинисты согласны с арминианцами против взгляда на Свободную Благодать
Традиционные кальвинисты и арминиане не согласны с точкой зрения свободной благодати на библейских и богословских основаниях. Например, кальвинист Тони Лэйн пишет:
Traditional Calvinists and Arminians disagree with the Free Grace view on biblical and theological grounds. For example, Calvinist Tony Lane writes:
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
«Два исторических взгляда, обсуждавшихся до сих пор [традиционный кальвинизм и арминианство], сходятся во мнении, что спасение требует упорства [в вере]. Однако в последнее время появилось третье мнение [то есть, "свободная благодать"], согласно которому все обратившиеся будут спасены, независимо от того, как они будут жить дальше. Они будут спасены, даже если немедленно отрекутся от веры и будут вести распутный образ жизни, отрицая Бога. Многие люди сегодня находят эту точку зрения привлекательной, но она явно противоречит Библии. В Новом Завете много говорится о том, что ученичество – это не факультативное дополнение, а сохранение верности – условие спасения. Все Послание к Евреям сосредоточено на предупреждении верующих из числа иудеев, чтобы они не отвернулись от Христа и не потеряли спасение. Кроме того, во многих учениях Иисуса предостерегается от мысли, что исповедание веры имеет ценность только в том случае, если оно подкреплено жизнью. Помимо того, что этот подход небиблейский, он опасен по ряду причин. Он поощряет ложное самодовольство, идею о том, что можно быть спасенным без ученичества. Также он поощряет подход к евангелизации, при котором стремятся лишь побудить людей принять "решение", не заботясь о том, как эти "обращенные" будут жить в дальнейшем. Это резко контрастирует с отношением апостола Павла, который глубоко заботился об образе жизни и ученичестве своих обращенных. Достаточно прочитать Галатам или 1 Коринфянам, чтобы понять, что он не придерживался этого нового взгляда. Автор Послания к Евреям был глубоко обеспокоен тем, что его читатели могут потерять спасение, оставив Христа. Эти три послания не имеют смысла, если спасение гарантируется одним единственным "решением за Христа". Такой взгляд пастырски разрушителен. Скот Макнайт и Дж. Родман Уильямс выражают мнение арминианцев по этому поводу:
Traditional Calvinists and Arminians disagree with the Free Grace view on biblical and theological grounds. For example, Calvinist Tony Lane writes:
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
«Христиане всех направлений, как правило, согласны в одном: чтобы окончательно быть спасенным, войти вечно в присутствие Бога, в новые небеса и новую землю, и в [окончательный вечный] "покой", человеку необходимо упорствовать. Однако в евангельском мире произошло нечто странное. [Свободная благодать] учит идее "однажды спасен – навеки спасен", как будто упорство не требуется. Это ни кальвинизм, ни арминианство, а странный и небиблейский гибрид обоих. [Свободная благодать] учит, что если человек переступил порог, приняв Христа, но затем решил перестать жить ради Него, этот человек будет вечно в безопасности. Это абсурдная теология, потому что Новый Завет не придерживается столь легкомысленных представлений о безопасности».
Traditional Calvinists and Arminians disagree with the Free Grace view on biblical and theological grounds. For example, Calvinist Tony Lane writes:
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
«Любое утверждение о безопасности, основанное на великом спасении, которое мы имеем во Христе, без учета необходимости продолжать в вере, совершенно ошибочно и может иметь трагические последствия. Учение о "постоянстве святых", которое не утверждает, что оно происходит через веру, чуждо Писанию, является серьезным богословским недоразумением и препятствием для христианской жизни». Гарри Джессоп кратко излагает позицию арминиан: «Спасение, которое на начальных этапах становится реальностью в душе через акт веры, поддерживается в душе жизнью веры, проявляющейся в верности».
Traditional Calvinists and Arminians disagree with the Free Grace view on biblical and theological grounds. For example, Calvinist Tony Lane writes:
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
The two historic views discussed so far [Traditional Calvinism and Arminianism] are agreed that salvation requires perseverance [in faith]. More recently, however, a third view has emerged [i. e., Free Grace], according to which all who are converted will be saved regardless of how they then live. They will be saved even if they immediately renounce their faith and lead a life of debauched atheism. Many people today find this view attractive, but it is blatantly unbiblical. There is much in the New Testament that makes it clear that discipleship is not an optional extra and that remaining faithful is a condition of salvation. The whole letter to the Hebrews focuses on warning Jewish believers not to forsake Christ and so lose their salvation. Also, much of the teaching of Jesus warns against thinking that a profession of faith is of use if it is not backed up by our lives. Apart from being unbiblical, this approach is dangerous, for a number of reasons. It encourages a false complacency, the idea that there can be salvation without discipleship. Also it encourages a 'tip and run' approach to evangelism which is concerned only to lead people to make a 'decision', with scant concern about how these 'converts' will subsequently live. This is in marked contrast to the attitude of the apostle Paul, who was deeply concerned about his converts' lifestyle and discipleship. One only needs to read Galatians or 1 Corinthians to see that he did not hold to this recent view. The author of Hebrews was desperately concerned that his readers might lose their salvation by abandoning Christ. These three letters make no sense if salvation is guaranteed by one single 'decision for Christ'. This view is pastorally disastrous. Scot McKnight and J. Rodman Williams represent the opinion of Arminians on this view:
"Christians of all sorts tend to agree on this point: to be finally saved, to enter eternally into the presence of God, the new heavens and the new earth, and into the [final eternal] 'rest,' a person needs to persevere. The oddest thing has happened in evangelicalism though. It [i. e., Free Grace] has taught the idea of 'once saved, always saved' as if perseverance were not needed. This is neither Calvinism nor Arminianism but a strange and unbiblical hybrid of both. [Free Grace] have taught that if a person has crossed the threshold by receiving Christ, but then decides to abandon living for him, that person is eternally secure. This is rubbish theology because the New Testament does not hold such cavalier notions of security." "Any claim to security by virtue of the great salvation we have in Christ without regard to the need for continuing in faith is totally mistaken and possibly tragic in its results. A doctrine of 'perseverance of the saints' that does not affirm its occurrence through faith is foreign to Scripture, a serious theological misunderstanding, and a liability to Christian existence." Harry Jessop succinctly states the Arminian position: "Salvation, while in its initial stages made real in the soul through an act of faith, is maintained within the soul by a life of faith, manifested in faithfulness."
Общий
Арминий, Джеймс. "Творения Арминиуса", переведенные Джеймсом и Уильямом Николзами (Grand Rapids: Baker Book House, 1986). Аррингтон, Френч Л. Безусловная вечная безопасность: миф или истина? (Теннесси: Pathway Press, 2005). Эшби, Стивен М. "Реформированный арминианство", в книге: "Четыре взгляда на вечную безопасность" под редакцией Дж. Мэтью Пинсона (Grand Rapids: Zondervan, 2002). Атвуд, Крейг Д., Хилл, Сэмюэл С. и Мид, Фрэнк С. Справочник по деноминациям в Соединенных Штатах, 12-е издание (Нэшвилл: Abingdon Press, 2005). Берко, Дэвид У., редактор. Словарь ранних христианских верований: справочник по более чем 700 темам, обсуждаемым ранними отцами церкви (Peabody: Hendrickson Publishers, 1998). Берко, Дэвид У. "Пусть настоящие еретики встанут!": новый взгляд на сегодняшнюю евангельскую церковь в свете раннего христианства (Amberson: Scroll Publishing Company, 1989). Боттнер, Лорейн. Реформатская доктрина предопределения (Phillipsburg: Presbyterian and Reformed Publishing House, 1932). Браун, Колин, редактор. Новый международный словарь теологии Нового Завета, в 3 томах (Grand Rapids: Regency Reference Library/Zondervan, 1975–1978). Клэйбрук, Фредерик У. мл. "Однажды спасен, всегда спасен?": исследование отступничества в Новом Завете (Lanham: University Press of America, 2003). Дэвис, Джон Джефферсон. "Настойчивость святых: история доктрины", Журнал Евангельского богословского общества, 34:2 (июнь 1991), 213–228. ДеДжонг, Питер И. Кризис в реформатских церквях: эссе в память о Великом Синоде Дордта, 1618–1619 (Grand Rapids: Reformed Fellowship, Inc., 1968). Диллоу, Джозеф. Царствование служащих царей: исследование вечной безопасности и конечного значения человека (Hayesville: Schoettle Publishing Co., 1992). Эллис, Марк А., переводчик и редактор. Арминийское исповедание 1621 года (Eugene: Pickwick Publications, 2005). Гринли, Джей Гарольд. Слова из Слова: 52 исследования слов из оригинального греческого Нового Завета (Salem: Schmul Publishing, 2000). Хокема, Энтони. Спасены благодатью (Grand Rapids: William B. Eerdmans Publishing Co., 1989). Джессоп, Гарри Э. Горящий вопрос о конечной настойчивости (Indiana: Light and Life Press, 1942). Маршалл, И. Говард. Сохранение силой Бога: исследование настойчивости и отступничества (Minneapolis: Bethany Fellowship, Inc., 1969). Мюллер, Ричард А. Словарь греческих и латинских богословских терминов: в основном из протестантской схоластической теологии (Grand Rapids: Baker Book House, 1985). Мюррей, Джон. Искупление совершённое и применённое (Grand Rapids: William B. Eerdmans Publishing Company, 1955). Оропеза, Б. Дж. Павел и отступничество: эсхатология, настойчивость и отступничество в коринфской общине (Tübingen: Mohr Siebeck, 2000). Паусон, Дэвид. "Однажды спасен, всегда спасен?": исследование настойчивости и наследия (London: Hodder and Stoughton, 1996). Пицирилли, Роберт. Благодать, вера, свободная воля. Контрастные взгляды на спасение: кальвинизм и арминианство (Nashville: Randall House Publications, 2002). Пуркизер, У. Т. Безопасность: ложное и истинное (Kansas City: Beacon Hill Press, 1956). Шафф, Филипп, редактор. Символы христианства, том III: Евангельские протестантские символы (Grand Rapids: Baker Book House, 1984). Шенк, Роберт. Жизнь во Христе: исследование доктрины настойчивости (Minneapolis: Bethany House Publishers, 1960, 1961, 1989). Стэнли, Чарльз. Вечная безопасность: можете ли вы быть уверены? (Nashville: Oliver Nelson Books, 1990). Стил, Дэниел. "Вехи": доктринальные, этические и экспериментальные размышления о христианском прогрессе (New York: Nelson and Phillips, 1878). Уэсли, Джон. "Творения Джона Уэсли", третье издание, полное и неизменное, в 14 томах (Grand Rapids: Baker Book House, 2001). Уильямс, Джей Родман. Теология обновления: систематическое богословие с харизматической перспективы, в 3 томах (Grand Rapids: Zondervan, 1996). Уизрингтон, Бен. Мудрость Иоанна: комментарий к Четвертому Евангелию (Louisville: Westminster John Knox Press, 1995). Йокум, Дейл. Вероучения в контрасте: исследование кальвинизма и арминианства (Salem: Schmul Publishing Co., 1986).
Arminius, James. The Works of Arminius, translated by James and William Nichols (Grand Rapids: Baker Book House, 1986). Arrington, French L. Unconditional Eternal Security: Myth or Truth? (Tennessee: Pathway Press, 2005). Ashby, Stephen M. "Reformed Arminianism," Four Views on Eternal Security, editor J. Matthew Pinson (Grand Rapids: Zondervan, 2002). Atwood, Craig D., Hill, Samuel S., and Mead, Frank S. Handbook of Denominations in the United States, 12th Edition (Nashville: Abingdon Press, 2005). Bercot, David W, editor. A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers (Peabody: Hendrickson Publishers, 1998). Bercot, David W. Will the Real Heretics Please Stand Up: A New Look at Today's Evangelical Church in the Light of Early Christianity (Amberson: Scroll Publishing Company, 1989). Boettner, Loraine. The Reformed Doctrine of Predestination (Phillipsburg: Presbyterian and Reformed Publishing House, 1932). Brown, Colin, editor, The New International Dictionary of New Testament Theology, 3 Volumes (Grand Rapids: Regency Reference Library/Zondervan, 1975–1978). Claybrook, Frederick W. Jr. Once Saved, Always Saved? A New Testament Study of Apostasy (Lanham: University Press of American, 2003). Davis, John Jefferson. "The Perseverance of the Saints: A History of the Doctrine," Journal of the Evangelical Theological Society 34:2 (June 1991), 213–228. DeJong, Peter Y. Crisis in the Reformed Churches: Essays in Commemoration of the Great Synod of Dordt, 1618–1619 (Grand Rapids: Reformed Fellowship, Inc., 1968). Dillow, Joseph. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man (Hayesville: Schoettle Publishing Co., 1992). Ellis, Mark A, translator and editor. The Arminian Confession of 1621 (Eugene: Pickwick Publications, 2005). Greenlee, J. Harold. Words from the Word: 52 Word Studies from the Original New Testament Greek (Salem: Schmul Publishing, 2000). Hoekema, Anthony. Saved by Grace (Grand Rapids: William B. Eerdmans Publishing Co., 1989). Jessop, Harry E. That Burning Question of Final Perseverance (Indiana: Light and Life Press, 1942). Marshall, I. Howard. Kept by the Power of God: A Study of Perseverance and Falling Away (Minneapolis: Bethany Fellowship, Inc., 1969). Muller, Richard A. Dictionary of Greek and Latin Theological Terms: Drawn Principally from Protestant Scholastic Theology (Grand Rapids: Baker Book House, 1985). Murray, John. Redemption Accomplished and Applied (Grand Rapids: William B. Eerdmans Publishing Company, 1955). Oropeza, B. J. Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation (Tübingen: Mohr Siebeck, 2000). Pawson, David. Once Saved, Always Saved? A Study in Perseverance and Inheritance (London: Hodder and Stoughton, 1996). Picirilli, Robert. Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism (Nashville: Randall House Publications, 2002). Purkiser, W. T. Security: The False and the True (Kansas City: Beacon Hill Press, 1956). Schaff, Philip, editor. The Creeds of Christendom Volume III: The Evangelical Protestant Creeds (Grand Rapids: Baker Book House, 1984). Shank, Robert. Life in the Son: A Study of the Doctrine of Perseverance (Minneapolis: Bethany House Publishers, 1960, 1961, 1989). Stanley, Charles. Eternal Security: Can You Be Sure? (Nashville: Oliver Nelson Books, 1990). Steele, Daniel. Mile Stone Papers: Doctrinal, Ethical, and Experimental on Christian Progress (New York: Nelson and Phillips, 1878). Wesley, John. The Works of John Wesley, Third Edition Complete and Unabridged, 14 Vols. (Grand Rapids: Baker Book House, 2001). Williams, J. Rodman. Renewal Theology: Systematic Theology from a Charismatic Perspective, 3 Vols. in One (Grand Rapids: Zondervan, 1996). Witherington, Ben. John's Wisdom: A Commentary on the Fourth Gospel (Louisville: Westminster John Knox Press, 1995). Yocum, Dale. Creeds in Contrast: A Study in Calvinism and Arminianism (Salem: Schmul Publishing Co., 1986).
Многочисленные просмотры
Дж. Мэтью Пинсон, ред. (2002). Четыре взгляда на вечную безопасность. Зондерван. Герберт У. Бейтман IV, ред. (2007). Четыре взгляда на предупреждающие места в Послании к Евреям. Издательство Крегель.
J. Matthew Pinson, ed. (2002). Four Views on Eternal Security. Zondervan. Herbert W. Bateman IV, ed. (2007). Four Views on the Warning Passages in Hebrews. Kregel Publications.
Арминийский взгляд
В. Т. Пуркизер (1956, 1974 2-е изд.). Безопасность: ложь и истина. Beacon Hill Press. Роберт Шенк (1960). Жизнь во Христе: исследование доктрины постоянства. Bethany House Publishers. I. Говард Маршалл (1969, 1995, перераб. изд.). Сохраняемые силой Божьей: исследование постоянства и отступничества. Paternoster Press. Дейл М. Йокум (1986). Вероучения в контрасте: исследование кальвинизма и арминианства. Schmul Publishing Co.
Дэвид Поусон (1996). Спасен однажды – навсегда спасен? Исследование постоянства и наследия. Hodder & Stoughton. Б. Дж. Оропеза (2000, 2007). Павел и отступничество: эсхатология, постоянство и отступление в Коринфской общине. Wipf & Stock Publishers. Б. Дж. Оропеза (2011). По следам Иуды и других отступников: отступничество в общинах Нового Завета, том 1: Евангелия, Деяния и Иоанновские послания. Wipf & Stock Publishers. Б. Дж. Оропеза (2012). Иудеи, язычники и противники Павла: отступничество в общинах Нового Завета, том 2: Паулиновы послания. Wipf & Stock Publishers. Б. Дж. Оропеза (2012). Церкви под осадой преследований и ассимиляции: отступничество в общинах Нового Завета, том 3: Соборные послания и Откровение. Wipf & Stock Publishers. Скотт Макнайт (2013). Долгая верность: в защиту христианского постоянства. Patheos Press. Роберт Э. Пицирилли (2002). Благодать, вера, свободная воля. Сопоставление взглядов на спасение: кальвинизм и арминианство. Randall House Publications. Фредерик У. Клейбрук-младший (2003). Спасен однажды – навсегда спасен? Новозаветное исследование отступничества. University Press of America. Френч Л. Аррингтон (2005). Безусловная вечная безопасность: миф или истина? Pathway Press.
W. T. Purkiser (1956, 1974 2nd ed.). Security: The False and the True. Beacon Hill Press. Robert Shank (1960). Life in the Son: A Study of the Doctrine of Perseverance. Bethany House Publishers. I. Howard Marshall (1969, 1995 Rev. ed.). Kept by the Power of God: A Study of Perseverance and Falling Away. Paternoster Press. Dale M Yocum (1986). Creeds in Contrast: A Study in Calvinism and Arminianism. Schmul Publishing Co.
David Pawson (1996). Once Saved, Always Saved? A Study in Perseverance and Inheritance. Hodder & Stoughton. B. J. Oropeza (2000, 2007). Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation. Wipf & Stock Publishers. B. J. Oropeza (2011). In the Footsteps of Judas and Other Defectors: Apostasy in the New Testament Communities, Volume 1: The Gospels, Acts, and Johannine Letters. Wipf & Stock Publishers. B. J. Oropeza (2012). Jews, Gentiles, and the Opponents of Paul: Apostasy in the New Testament Communities, Volume 2: The Pauline Letters. Wipf & Stock Publishers. B. J. Oropeza (2012). Churches under Siege of Persecution and Assimilation: Apostasy in the New Testament Communities, Volume 3: The General Epistles and Revelation. Wipf & Stock Publishers. Scot McKnight (2013). A Long Faithfulness: The Case for Christian Perseverance, Patheos Press. Robert E. Picirilli (2002). Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism. Randall House Publications. Frederick W. Claybrook Jr. (2003) Once Saved, Always Saved? A New Testament Study of Apostasy. University Press of America. French L. Arrington (2005). Unconditional Eternal Security: Myth or Truth? Pathway Press.
David Pawson (1996). Once Saved, Always Saved? A Study in Perseverance and Inheritance. Hodder & Stoughton. B. J. Oropeza (2000, 2007). Paul and Apostasy: Eschatology, Perseverance, and Falling Away in the Corinthian Congregation. Wipf & Stock Publishers. B. J. Oropeza (2011). In the Footsteps of Judas and Other Defectors: Apostasy in the New Testament Communities, Volume 1: The Gospels, Acts, and Johannine Letters. Wipf & Stock Publishers. B. J. Oropeza (2012). Jews, Gentiles, and the Opponents of Paul: Apostasy in the New Testament Communities, Volume 2: The Pauline Letters. Wipf & Stock Publishers. B. J. Oropeza (2012). Churches under Siege of Persecution and Assimilation: Apostasy in the New Testament Communities, Volume 3: The General Epistles and Revelation. Wipf & Stock Publishers. Scot McKnight (2013). A Long Faithfulness: The Case for Christian Perseverance, Patheos Press. Robert E. Picirilli (2002). Grace, Faith, Free Will. Contrasting Views of Salvation: Calvinism and Arminianism. Randall House Publications. Frederick W. Claybrook Jr. (2003) Once Saved, Always Saved? A New Testament Study of Apostasy. University Press of America. French L. Arrington (2005). Unconditional Eternal Security: Myth or Truth? Pathway Press.
Традиционное кальвинистское мнение
Г. К. Беркувер (1958). Исследования в догматике: вера и постоянство. Издательская компания Wm. B. Eerdmans. Д. Мартин Ллойд-Джонс (1976). Римлянам 8:17–39: Конечное упование святых. Знамя Истины. Джудит М. Гандри (1991). Павел и постоянство: оставаться в вере и отпасть от нее. Westminster/John Knox. Энтони А. Хокема (1994). Спасены по благодати. Wm. B. Eerdmans. А. У. Пинк (2001). Вечная безопасность. Издательство Sovereign Grace Publishers. Томас Р. Шрайнер и Ардель Б. Кандей (2001). Бег, предстоящий нам: библейская теология постоянства и уверенности. InterVarsity Press. Алан П. Стэнли (2007). Спасение сложнее, чем кажется: исследование учений Иисуса. Authentic Publishing.
G. C. Berkouwer (1958). Studies in Dogmatics: Faith and Perseverance. Wm. B. Eerdmans Publishing Company. D. Martyn Lloyd Jones (1976). Romans 8:17 39: The Final Perseverance of the Saints. Banner of Truth. Judith M. Gundry (1991). Paul and Perseverance: Staying in and Falling Away. Westminster/John Knox. Anthony A. Hoekema (1994). Saved by Grace. Wm. B. Eerdmans. A. W. Pink (2001). Eternal Security. Sovereign Grace Publishers. Thomas R. Schreiner & Ardel B. Caneday (2001). The Race Set Before Us: A Biblical Theology of Perseverance and Assurance. Inter Varsity Press. Alan P. Stanley (2007). Salvation is More Complicated Than You Think: A Study on the Teachings of Jesus. Authentic Publishing.
Нетрадиционный кальвинизм или свободная благодать
Р. Т. Кендалл (1983, 1995). Спасен однажды – спасен навсегда. Authentic Media. Зэйн С. Ходжес (1989). Абсолютно свободен! Библейский ответ на учение о спасении через повиновение. Издательство Зондерван. Чарльз С. Райри (1989, 1997). Как велик спасение: что значит верить в Иисуса Христа. Издательство "Муди". Чарльз Стэнли (1990). Вечная безопасность: можно ли быть уверенным в своем спасении? Книги Оливера Нельсона. Джозеф С. Диллоу (1992). Царствование служащих Царей: исследование вечной безопасности и конечного предназначения человека. Издательская компания "Шоеттл". Норман Л. Гейслер (1999, 2001). Избранный, но свободный: сбалансированный взгляд на Божественное предопределение, 2-е издание. Издательство "Бетани Хаус". Тони Эванс (2004). Полностью спасен. Издательство "Муди".
R. T. Kendall (1983, 1995). Once Saved, Always Saved. Authentic Media. Zane C. Hodges (1989). Absolutely Free! A Biblical Reply to Lordship Salvation. Zondervan Publishers. Charles C. Ryrie (1989, 1997). So Great Salvation: What it Means to Believe in Jesus Christ. Moody Publishers. Charles Stanley (1990). Eternal Security: Can You Be Sure?. Oliver Nelson Books. Joseph C. Dillow (1992). The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Schoettle Publishing Company. Norman L. Geisler (1999, 2001). Chosen But Free: A Balanced View of Divine Election, 2nd ed. Bethany House Publishers. Tony Evans (2004). Totally Saved. Moody Publishers.