Not Enough. More Scriptures Please.

Isaiah 45:22, Isaiah 51:4, Isaiah 55:1; Ezekiel 33:11; Matthew 11:28, Matthew 18:14; Mark 16:15-16; John 1:12, John 3:17, john 6:47,51, John 12:47; Acts 2:21, Acts 10:43, Acts 17:30; Romans 1:16, Romans 5:2, Romans 5:18, Romans 10:13, Romans 14:15; I Corinthians 1:21, I Corinthians 8:11; II Corinthians 5:14-15, 19-20; Colossians 1:28; I Timothy 2:1-6; Titus 2:11-12; Hebrews 2:9, Hebrews 10:29; II Peter 3:9; I John 2:1-2, I John 4:15, I John 5:1; Revelation 3:20, Revelation 22:17.

Regeneration, Morality and Salvation…

1.   Does it make any difference to salvation how a person lives?

2.   Does a single historical act of faith forever establish a beleiver’s standing with God?

3.   Does subsequent unbelief (a form of sin) imperil final salvation?

4.   Do men’s acts, apart from “accepting” the savior relate to the outcome of salvation?

5.   Portions of Scripture in Hebrews, I and II Corinthians, Galatians, the Thessalonian Epistles, James and Jude warn of apostasy. Do these Scriptures apply to believers or to unbelievers?

Matthew 7: 16-21, Romans 6:1, 15, Romans 8:14; I Corinthians 3:16-17; Galatians 2:17-18; James 2:17; I John 3:10.

What is the meaning of I John 5:16?

“If any man see his brother sinning a sin not unto death, he shall ask, and God shall give him life for them that sin not unto death. There is a sin unto death: not concerning this do I say that he should make request.”

In his commentary, The Epistles of John, Calvinist, August Van Ryn writes…

The Apostle probably is referring to a sin in a believer’s life so serious that God cannot permit such a one to live on earth. It has been said that a beleiver is fit to go to heaven, yet may not be fit to live on earth… This may mean for such to be taken away by death, because they can no longer be permitted to remain on earth. They are redeemed by the blood of Christ and thus fit to go to heaven, but their lives are so displeasing to God that they cannot be allowed to remain on earth.”

The question remains, does it matter how a believer lives his or her life? Does it appear that people are responsible for their actions? Are there consequences?

I Corinthians 3:15; 11:29-30; Hebrews 6:4-6; Isaiah 59:1-2; Revelation 21:18-19; I John 2:4.

The Nature of Saving Faith

John 8:31, John 8:51; Colossians 1:22-23; Hebrews 3:6, Hebrews 5:9; II Peter 1:10; I Corinthians 15:1-2; II Corinthians 1:24; I Timothy 6:12; Hebrews 3:12-14; I Peter 1:5 (through faith); Romans 2:6-7.

Almost all of these Scriptures express a present tense walking with God.

The Possibility of Final Apostasy

Does Scripture indicate a possible falling away?

Matthew 18:34-35; Luke 8:13, Luke 12:42-46; Romans 11:20-22; I Corinthians 8:10-11; Galatians 5:1. 4 (Who is this spoken to, believers or unbelievers? What is the context?); I Thessalonians 3:5 (How is it possible for one to labor in vain? Does this have to do with rewards?); I Timothy 4:1 (Can one be parted from that which he has never possessed in the first place?); Hebrews 10:26-29; James 5:19-20 (Who is the text referring to?); II Peter 2:20-21 (What is the text referring to? Who is the subject?); II John 8:9

According to I Corinthians 10:12, who is in danger of falling?

The following exerpt is taken from Douglas C. Hartley’s, “The Security of the Believer,” The King’s Business, July 1952.

“The Christian who holds that he can be lost loses much, and being of “a doubtful mind” (Luke 12:29) cannot serve God as he ought? Truly, many such exceed in service some who embrace security, but having to be concerned about themselves, their service cannot rise to full capacity. Neither can they experience fully the joy of salvation; freedom from the fear of death while lost; knowledge that Christ fully satisfies; nor, because of concern for themselves, can they share fully God’s own concern for the unsaved.

How, too, can they recommend to others One whom they cannot fully trust? Their own faith is lacking because they-cannot-trust themselves completely to the love of God as expressed in the finshed work of Christ, nor to the promises and privileges of either. They must rely on their own weak strength instead of the power of the Almighty, to “walk as the children of light” (Ephesians 5:8). Beings slaves to fear because, to them, Christ’s sacrifice has not freed them from the alw, they have not “been called unto liberty” (Galatians 5:13). They will not believe “the truth shall make you free” (John 8:32).

This writer finds this statement to be a total misrepresentation of the facts as they really are. In the history of Methodism, John Wesley was expelled from St. Mary’s, Oxford for preaching on I John 5 11-14, that one may know that they have eternal life. He was accused of presumption.

Furthermore, this author (an eternal securist) has yet to meet his first “Arminian” believer who is plagued with this imaginary sense of being in peril of the loss of his soul. No doubt, this variety certainly exists but I contend that they are rare. What an Arminian will say is that, while they don’t expect to lose their soul they read in the Scriptures that it is somehow possible for others. 

In more than thirty years of working within Wesleyan-Arminian churches, colleges and camps I have not had one person inquire from from me as to whether they might have lost their salvation. Perhaps they ought to, but they don’t.


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