The Kerygma - God's Requirement for Salvation
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Sure. Daniel is told to seal the scrolls. In Revelation 5 someone is found who can open the scrolls. That someone is identified as the resurrected Christ. But also notice in Daniel that it comes at a time when sacrifices cease. This frames the period from the time period from the resurrection to the destruction of the temple.
Do you mean a temple that doesn't now exist?
Anyway, we have:
1. the four living creatures in EZK 4:6 identified as referring to the cherubim in EZK 9&10, who resemble the seraphim mentioned in IS 6:2-4, who exclaimed "Holy, holy, holy is the Lord Almighty.
2. the seven spirits of God in EZK 5:6 identified as the spirits mentioned in IS 11:2,: "The Spirit of the Lord (1), of wisdom (2), of understanding (3), of counsel (4), of might (5), of the knowledge (6) and fear of the Lord (7).
3. the six seals in ch.6: I, RV 6:1-2: Rider with a bow on a white horse; II, v.3-4: Rider with a sword on a red horse; III v.5-6: Rider with scales on a black horse; IV v.7-8: Death on a pale horse followed by Hades; V v.9-11: martyrs were given white robes; VI v.12-14: an earthquake and heaven-shake caused people to seek shelter in caves.
Next we need :
4. the 144,000 in ch.7,
5. the 7th seal & six angels plus one in ch.8-9,
6. the mighty angel and little scroll in ch.10,
7. the two witnesses in ch.11,
8. the woman and the dragon in ch.12,
9. the two beasts in ch.13,
10. the six angels in ch.14,
11. the seven angels & plagues in ch.15,
12. the seven bowls in ch.16,
13. Babylon in ch.17 &18,
14. the war in ch.19, and
15. the thousand years in ch.20.
:^)
I haven't identified the 6 seals beyond understanding that the book was sealed and is now being opened. The seals being removed simply means further revelation is being given.
Our goals here are different so I will leave you to discover the rest yourself with the tools you have now acquired. My only goal was to show you it wasn't difficult to understand the book of Revelation.
Well, I cannot help but suspect that the rest of RV is not as easy to understand, and MY goal was to understand it all, if possible, but thanks for sharing. I am not sure I understand more than I knew before (although I had not reviewed the OT allusions in RV recently), because the OT allusions themselves are not all that clear, but I am glad we did that. Feel free to add more later if you learn anything more. TTYL
You don't actually want to understand it all. I have offered additional information that you seem uninterested in. Further, who can understand any book of the Bible hopping from chapter to chapter as you are? Simply understanding some of the symbolism isn't going to reveal the message.
But as I said, my only point was to actually show that the book of Revelation isn't difficult to understand if you understand its purpose and design. It only seems daunting because you don't possess these understandings. Nothing wrong with that, but also no reason not to understand it more fully either.
Well, you seem to know my goal better than I do, but YOU were leading the lesson, so perhaps it would behoove you to apply MT 7:3-5 before assuming the mantle of message teacher, but as I indicated, I am willing to resume my studies whenever you get over having such a stupid student.
Where was I before Cameron gave up on helping me understand RV?
Oh yes, I had noted that discussion seeking agreement can easily deteriorate into endless argument if participants are not open minded and willing to change their opinion, which is when/why I end with making a bet that my interpretation erases less than others, because I know that I make a conscious effort not to saw off parts, although who is closer to the whole truth will not be known until both meet again in heaven.
Thus, I invite y'all to tell me if you think I saw off parts of Scripture rather than try to harmonize it with the whole, and I will reconsider my beliefs/interpretation unless there is no good reason to agree with you IMO. Again, as far as I am aware, the closest I come to sawing off a part is my ignoring of angelology and RV, because frankly I STILL do not understand these doctrines in detail--and I think I am in good company.
However, even if I do accidentally saw off something of secondary importance, I still want us to fellowship as Christian siblings on the basis of the main message in Scripture. The Old Testament (OT) indicates that God chose the Jewish culture for the purpose of providing Messiah, through whom the world would be blessed or saved (GN 22:18, IS 42:6, 49:6, JL 2:28& 32, MIC 4:2-3, ZPH 3:8-9, ZCH 2:11, 14:9&16), and the NT proclaims that Jesus of Nazareth is the promised Messiah or Christ (ACTS 2:36, RM 1:1-4, HB 1:1-4, 3:3-6).
It is tragic that the person God has ordained to be the head of one worldwide body of believers (JN 17:20-23, EPH 1:9-10 & 3:6, CL 1:18-20, PHP 2:9-11) is rejected by so many who claim to be theists. And it is ironic that this gemstone, which is the foundation and cornerstone of ultimate reality (EPH 2:20), is the stumbling-stone (1PT 2:6-8) to faith in GRFS for many souls (1CR 1:22-25).
A crisis that threatened a Philippian jailer with death prompted him to ask Paul and Silas the most important question in life: “What must I do to be saved?” (ACTS 16:30) This question is most important, because—as sinful and mortal souls—we need saving from corruption, both moral and physical. We need saving from physical death if we value or enjoy life, and we need saving from immorality or evil-doing if it results in unhappy existence, especially after this lifetime.
The reply of Paul and Silas was this: “Believe in the Lord Jesus.” (ACTS 16:31) This is GRFS in a nutshell. Jesus Himself expressed GRFS even more succinctly using three, four and five letter words: “Ask… seek… knock…” (MT 7:7). As Hebrews 11:6 states: “he [God] rewards those who earnestly seek him” (cf. IS 45:19).
I like to denote GRFS by the use of the Greek word kerygma, meaning proclamation or preaching, referring to the good news (Gospel) concerning salvation to heaven and from a just hell (the Duo of Desirables or DOD, cf. RM 1:16, GL 1:6-12, CL 1:21-23). This Gospel was preached by Peter (in ACTS 2:22-24) and summarized by Paul (in 1CR 15:1-8). The salient points include: Jesus was a man, accredited by God (to be Messiah), who died on a cross, but who was raised or resurrected from the dead. Messiah is the Way to heaven.
(I hope we all agree so far :^)
Oh yes, I had noted that discussion seeking agreement can easily deteriorate into endless argument if participants are not open minded and willing to change their opinion, which is when/why I end with making a bet that my interpretation erases less than others, because I know that I make a conscious effort not to saw off parts, although who is closer to the whole truth will not be known until both meet again in heaven.
Thus, I invite y'all to tell me if you think I saw off parts of Scripture rather than try to harmonize it with the whole, and I will reconsider my beliefs/interpretation unless there is no good reason to agree with you IMO. Again, as far as I am aware, the closest I come to sawing off a part is my ignoring of angelology and RV, because frankly I STILL do not understand these doctrines in detail--and I think I am in good company.
However, even if I do accidentally saw off something of secondary importance, I still want us to fellowship as Christian siblings on the basis of the main message in Scripture. The Old Testament (OT) indicates that God chose the Jewish culture for the purpose of providing Messiah, through whom the world would be blessed or saved (GN 22:18, IS 42:6, 49:6, JL 2:28& 32, MIC 4:2-3, ZPH 3:8-9, ZCH 2:11, 14:9&16), and the NT proclaims that Jesus of Nazareth is the promised Messiah or Christ (ACTS 2:36, RM 1:1-4, HB 1:1-4, 3:3-6).
It is tragic that the person God has ordained to be the head of one worldwide body of believers (JN 17:20-23, EPH 1:9-10 & 3:6, CL 1:18-20, PHP 2:9-11) is rejected by so many who claim to be theists. And it is ironic that this gemstone, which is the foundation and cornerstone of ultimate reality (EPH 2:20), is the stumbling-stone (1PT 2:6-8) to faith in GRFS for many souls (1CR 1:22-25).
A crisis that threatened a Philippian jailer with death prompted him to ask Paul and Silas the most important question in life: “What must I do to be saved?” (ACTS 16:30) This question is most important, because—as sinful and mortal souls—we need saving from corruption, both moral and physical. We need saving from physical death if we value or enjoy life, and we need saving from immorality or evil-doing if it results in unhappy existence, especially after this lifetime.
The reply of Paul and Silas was this: “Believe in the Lord Jesus.” (ACTS 16:31) This is GRFS in a nutshell. Jesus Himself expressed GRFS even more succinctly using three, four and five letter words: “Ask… seek… knock…” (MT 7:7). As Hebrews 11:6 states: “he [God] rewards those who earnestly seek him” (cf. IS 45:19).
I like to denote GRFS by the use of the Greek word kerygma, meaning proclamation or preaching, referring to the good news (Gospel) concerning salvation to heaven and from a just hell (the Duo of Desirables or DOD, cf. RM 1:16, GL 1:6-12, CL 1:21-23). This Gospel was preached by Peter (in ACTS 2:22-24) and summarized by Paul (in 1CR 15:1-8). The salient points include: Jesus was a man, accredited by God (to be Messiah), who died on a cross, but who was raised or resurrected from the dead. Messiah is the Way to heaven.
(I hope we all agree so far :^)
BTW, I have made several amendments to my website as a result of chatting with y'all since joining CC, so I thank you for helping me to clarify my faith and invite further constructive discussions. I am delighted there is no disagreement with what I just shared about the most important question in life, so I will continue by addressing a question that should occur to anyone, but atheists often ask it:
“What is GRFS for those who have never heard of Jesus?” (which includes everyone living B.C. and millions of people who have lived A.D.)
Answering this question involves pondering the truth that God loves the world (JN 3:16) and wants everyone to be saved (2TM 2:4), so then how does He provide that opportunity? I believe the Parable of the Talents (MT 25:14-29) provides a clue to the answer, which is that God will judge souls on the basis of the truth (= talent=Word=Christ per JN 1:1&14) they have received. So then the question becomes: How is GW revealed?
Three ways God/Christ is encountered include:
1. general revelation, which includes meditating on the natural world or God’s supernatural work. Paul says men are without excuse, both because God’s eternal power and divine nature (love) are manifested by creation (RM 1:20), and because a proto-gospel has been proclaimed to everyone under heaven implicitly or in pre-NT fore-shadowings (CL 1:23, RM 10:13-18, GL 3:8).
2. the inner conscience, a natural or “common” sense (RM 2:14-16), which manifests morality or a moral Authority in every culture; and
3. special revelation (1PT 1:8-12), which refers to the biblical and especially NT teaching regarding God’s history of salvation. Again, the Parable of the Talents indicates that souls are saved via faith in God/ Christ as revealed (cf. 1CR 10:1-5). Truthseekers around the world in all times are pilgrims at various places along the road of life, and all true roads eventually lead to the Way to eternal life in heaven (JN 14:6, ACTS 24:14, PHP 2:10-11). All truth leads to One Way.
Do you agree?
“What is GRFS for those who have never heard of Jesus?” (which includes everyone living B.C. and millions of people who have lived A.D.)
Answering this question involves pondering the truth that God loves the world (JN 3:16) and wants everyone to be saved (2TM 2:4), so then how does He provide that opportunity? I believe the Parable of the Talents (MT 25:14-29) provides a clue to the answer, which is that God will judge souls on the basis of the truth (= talent=Word=Christ per JN 1:1&14) they have received. So then the question becomes: How is GW revealed?
Three ways God/Christ is encountered include:
1. general revelation, which includes meditating on the natural world or God’s supernatural work. Paul says men are without excuse, both because God’s eternal power and divine nature (love) are manifested by creation (RM 1:20), and because a proto-gospel has been proclaimed to everyone under heaven implicitly or in pre-NT fore-shadowings (CL 1:23, RM 10:13-18, GL 3:8).
2. the inner conscience, a natural or “common” sense (RM 2:14-16), which manifests morality or a moral Authority in every culture; and
3. special revelation (1PT 1:8-12), which refers to the biblical and especially NT teaching regarding God’s history of salvation. Again, the Parable of the Talents indicates that souls are saved via faith in God/ Christ as revealed (cf. 1CR 10:1-5). Truthseekers around the world in all times are pilgrims at various places along the road of life, and all true roads eventually lead to the Way to eternal life in heaven (JN 14:6, ACTS 24:14, PHP 2:10-11). All truth leads to One Way.
Do you agree?
Interpreting silence as agreement, let us note that regarding the third mode of revelation (NT), the kerygma or GRFS can be stated in various ways, which may cause confusion. Some statements (e.g. ACTS 16:31, quoted previously, & EPH 2:8-9) are in terms of believing right, and others (e.g. MT 7:21, “only he who does the will of my Father will enter heaven”, cf. GL 6:7-9 & EPH 2:10) are in terms of behaving right. This prompts the question: Is salvation obtained by believing God’s words or by doing God’s works? The answer is indicated by John 6:29: “The work of God is to believe in the one [Messiah/Christ] He has sent.” As Jesus stated (in JN 14:6): “I am the way and the truth and the life. No one comes to the Father except through me.”
The mind of Jesus is truth incarnate (JN 1:14), and all truth manifests the Spirit of Christ or God (1JN 5:6). The work of God (GRFS) is to seek and believe the truth (MT 7:7-8), and part of the truth is that no one comes to know God as Father except through faith in God’s truth embodied as God the Son (JN 6:29). If a moralist truthseeker (on the basis of general revelation) is taught about God (perhaps via the OT), then he/she may choose to believe in God or become a theist. If theists are taught the Gospel (NT), then they may choose to believe/accept Jesus as Christ. In both cases salvation is a gift from God received by faith “from first to last” (RM 1:17).
The mind of Jesus is truth incarnate (JN 1:14), and all truth manifests the Spirit of Christ or God (1JN 5:6). The work of God (GRFS) is to seek and believe the truth (MT 7:7-8), and part of the truth is that no one comes to know God as Father except through faith in God’s truth embodied as God the Son (JN 6:29). If a moralist truthseeker (on the basis of general revelation) is taught about God (perhaps via the OT), then he/she may choose to believe in God or become a theist. If theists are taught the Gospel (NT), then they may choose to believe/accept Jesus as Christ. In both cases salvation is a gift from God received by faith “from first to last” (RM 1:17).
Cruising right along, we come to the important distinction between most important truth to learn, GRFS/the kerygma, and teachings that are secondary or subsequent to learning GRFS, which may be referred to by another Greek word, didache, meaning "teaching".
The didache may be very important and requisite for becoming spiritually mature, but it is not most important or necessary to know/believe in order to be saved. The distinction between kerygma/saving faith and didache/working faith was made by Jesus when He commissioned His original twelve disciples minus Judas (MT 28:19-20). This “Great Commission” speaks of both types of information. The kerygma is indicated by verse 19, in which Jesus says, “Therefore go and make disciples of all nations”, because a Christian disciple is a learner or one who believes the good news about God’s offer of eternal life to all who accept Jesus as Christ, the Lord incarnate.
The didache is implicit in verse 20, in which Jesus continues by saying “teaching them to obey everything I have commanded you.” This speaks of the information a disciple needs to know and believe after conversion in order to grow in Christ-likeness regarding how to live the law of love. It is the “all truth” that is taught by the Spirit referred to in John 16:13. Again, it is very important but not necessary for salvation. Witness the thief on the cross in Luke 23:39-43, who had no opportunity to learn the didache after his conversion; although, like Paul (according to Acts 22:3) and most adults, some didachaic truth may be learned prior to learning the Gospel/kerygma.
Was this the case with you? Having been raised hearing the Bible taught all my life, I have no idea which type came first, but I guess some didachaic truths, such as "obey your parents", are simpler and more relevant for a young child, so those probably sank in first, and I remember (vaguely :^ becoming more impressed with the kerygmatic part after about the age of eight.
The didache may be very important and requisite for becoming spiritually mature, but it is not most important or necessary to know/believe in order to be saved. The distinction between kerygma/saving faith and didache/working faith was made by Jesus when He commissioned His original twelve disciples minus Judas (MT 28:19-20). This “Great Commission” speaks of both types of information. The kerygma is indicated by verse 19, in which Jesus says, “Therefore go and make disciples of all nations”, because a Christian disciple is a learner or one who believes the good news about God’s offer of eternal life to all who accept Jesus as Christ, the Lord incarnate.
The didache is implicit in verse 20, in which Jesus continues by saying “teaching them to obey everything I have commanded you.” This speaks of the information a disciple needs to know and believe after conversion in order to grow in Christ-likeness regarding how to live the law of love. It is the “all truth” that is taught by the Spirit referred to in John 16:13. Again, it is very important but not necessary for salvation. Witness the thief on the cross in Luke 23:39-43, who had no opportunity to learn the didache after his conversion; although, like Paul (according to Acts 22:3) and most adults, some didachaic truth may be learned prior to learning the Gospel/kerygma.
Was this the case with you? Having been raised hearing the Bible taught all my life, I have no idea which type came first, but I guess some didachaic truths, such as "obey your parents", are simpler and more relevant for a young child, so those probably sank in first, and I remember (vaguely :^ becoming more impressed with the kerygmatic part after about the age of eight.
The distinction between kerygma and didache can be seen also in 2 Timothy 3:15-17. The scriptures “which are able to make you wise for salvation through faith in Christ Jesus” refers to the Gospel or kerygma. The scriptural teaching that is useful for “training in righteousness, so that the man [or woman per GL 3:28] of God may be thoroughly equipped for every good work” refers to the didache.
The apostle Paul also employs the difference between kerygma and didache in 1 Corinthians 3:10-15. The “foundation… which is Jesus Christ” is the kerygmatic teaching regarding salvation. Paul alludes to the didache when he says that one should be careful how he/she builds upon this foundation.
The distinction between kerygma and didache involves a difference in content and purpose. The kerygma proclaims GRFS, which calls for repentance and acceptance of Jesus as Lord, which is an all or nothing decision that occurs at one moment in time. The didache teaches God’s will regarding how those who have been saved should live in order to be a good witness for Christ, which involves learning more of God’s Word throughout one’s lifetime.
Another passage teaching this truth is Colossians 2:6-7: “Just as you received Christ Jesus as Lord [kerygma], continue to live in him, rooted and built up in him, strengthened in the faith as you were taught [didache].”
The apostle Paul also employs the difference between kerygma and didache in 1 Corinthians 3:10-15. The “foundation… which is Jesus Christ” is the kerygmatic teaching regarding salvation. Paul alludes to the didache when he says that one should be careful how he/she builds upon this foundation.
The distinction between kerygma and didache involves a difference in content and purpose. The kerygma proclaims GRFS, which calls for repentance and acceptance of Jesus as Lord, which is an all or nothing decision that occurs at one moment in time. The didache teaches God’s will regarding how those who have been saved should live in order to be a good witness for Christ, which involves learning more of God’s Word throughout one’s lifetime.
Another passage teaching this truth is Colossians 2:6-7: “Just as you received Christ Jesus as Lord [kerygma], continue to live in him, rooted and built up in him, strengthened in the faith as you were taught [didache].”
Notice that the kerygma/Gospel fulfills and supersedes OT revelation, but does not contradict its correct interpretation (HB 8:6-13), which is that the Mosaic Law was given for the purpose of convicting souls of sin and thereby prepare them for the coming of Christ's Gospel (GL 3:7-25). However, the NT revelation of GRFS will never become obsolete (PHP 2:9-11, RV 22:12-13). Thus, new revelations from God’s Holy Spirit will not contradict the Gospel, although they may express its truth in a different way or form, or else God would be inconsistent or tricky. There may be new wine skins, but no new wine (MT 19:17). Post-NT inspiration must be didachaic information regarding contemporary moral or political issues.
The kerygma/GRFS should be every Christian’s creed, and only belief in this crucial truth should be viewed as a test for orthodoxy or heresy. As Paul wrote in Romans 10:9, “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” Conversely, judgments concerning a person’s spiritual orientation or ultimate destiny should not be made on the basis of didachaic or secondary doctrines. (If any judgment is made, it should begin with a self-examination per MT 7:1&5, 2CR 13:5-8).
A major reason many Christians throughout history have not manifested the love and unity of God’s Spirit (EPH 4:3) as well as they should is because of failure to realize this truth. If they did, it would free them to speak honestly and fellowship without becoming unduly upset about relatively minor issues. They would receive God’s blessing as peacemakers, who draw inclusive circles around people based on the kerygma rather than denominational lines between them due to didachaic differences. Jesus prayed for spiritual unity (cf. JN 17:20-23, “May they be one…”), which Paul amened in places such as 1CR 3:1-23.
The kerygma/GRFS should be every Christian’s creed, and only belief in this crucial truth should be viewed as a test for orthodoxy or heresy. As Paul wrote in Romans 10:9, “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” Conversely, judgments concerning a person’s spiritual orientation or ultimate destiny should not be made on the basis of didachaic or secondary doctrines. (If any judgment is made, it should begin with a self-examination per MT 7:1&5, 2CR 13:5-8).
A major reason many Christians throughout history have not manifested the love and unity of God’s Spirit (EPH 4:3) as well as they should is because of failure to realize this truth. If they did, it would free them to speak honestly and fellowship without becoming unduly upset about relatively minor issues. They would receive God’s blessing as peacemakers, who draw inclusive circles around people based on the kerygma rather than denominational lines between them due to didachaic differences. Jesus prayed for spiritual unity (cf. JN 17:20-23, “May they be one…”), which Paul amened in places such as 1CR 3:1-23.
The normative way of stating the kerygma/GRFS in the NT is “Accept Christ Jesus as Lord” (as in 2CR 4:5 & CL 2:6). The main points of Christian orthodoxy implicit in this statement can be explained or elaborated as follows:
- There is a/one all-loving and just Lord or God (DT 6:4, JN 3:16, 2THS 1:6), who is both able (2TM 1:12) and willing (1TM 2:3-4) to provide all morally accountable human beings salvation or heaven—a wonderful life full of love, joy and peace forever.
- Human beings are selfish or sinful (RM 3:23, 2TM 3:2-4, CL 3:5), miserable (GL 5:19-21), and hopeless (EPH 2:12) when they reject God’s salvation or DOD (JN 3:18).
- Jesus is God’s Messiah/Christ or the way (means of providing salvation) that God has chosen (JN 3:16, ACTS 16:30-31, PHP 2:9-11), although pre-NT truthseekers could/can learn a provisional or proto-gospel via general revelation combined with conscience.
- Thus, every person who hears the NT Gospel needs to repent and accept God in Jesus as Christ/Messiah the Lord or Supreme Commander (LK 2:11, JN 14:6, ACTS 16:31), which means trying to obey His commandment to love one another (MT 22:37-40, JN 13:35, RM 13:9)—forever (MT 10:22, PS 113:2).
- Then God’s Holy Spirit will establish a saving relationship with those who freely accept Him (RV 3:20) that will eventually achieve heaven when by means of persevering in learning God’s Word everyone cooperates fully or perfectly with His will (RM 8:6-17, GL 6:7-9, EPH 1:13-14, HB 10:36, 12:1, JM 1:2-4).
Although perfection is not achieved in this life, the necessity of learning the didache in order to strive for perfection indicates the need for perseverance or to keep on learning and growing spiritually until we die physically. Thus, although learning any specific part of the didache is not GRFS, a person who does not “hunger and thirst for righteousness” (MT 5:6) or want to learn “every word that comes from the mouth of God” (MT 4:4) fails the self-examination Paul commanded and Jesus implied (mentioned previously).
If we truly believe in Jesus as Christ, the One who represents God the Father, then we will also accept Him as Lord (LK 2:11) or God the Son (MT 16:16) or God in the human dimension (CL 2:9). When we truly accept Jesus as Lord, we will want to please Him by doing His will (MT 7:21, EPH 5:8-10). Learning the manifold teachings or doctrines describing God’s moral will takes a lifetime. Thus, the need for perseverance/loyalty/remaining faithful, which is as easy or simple as an act of will. Remain faithful until the end.
Paul taught the importance of continuing to learn God's Word (LGW) in 2TM 3:14-17, saying "Continue in what you have learned and have been convinced of, because you know those from whom you learned it, and how from infancy you have know the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work."
Several things in this pericope are worth noting:
1. "Continue" speaks of perseverance.
2. "Convinced" speaks of confident faith rather than of absolute certainty.
3. "Learning GW from infancy" refers to God's "plan A" for parenting.
4. "Able" speaks of humanity having volition or faith to seek--or not (MT 7:7, RM 3:11).
5. "All Scripture is God-breathed and useful..." refers to the reason God inspired the OT and NT canons.
6. "Servant of God" means "muslim".
7. "Equipped" refers to having spiritual armor by which to defeat the devil's schemes (EPH 6:10-18).
8. "Teaching" implies LGW as the main method of becoming mature or fully equipped, which means having humility = teachability.
Paul explains how LGW may be accomplished in EPH 4:11-13: "Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ."
If we truly believe in Jesus as Christ, the One who represents God the Father, then we will also accept Him as Lord (LK 2:11) or God the Son (MT 16:16) or God in the human dimension (CL 2:9). When we truly accept Jesus as Lord, we will want to please Him by doing His will (MT 7:21, EPH 5:8-10). Learning the manifold teachings or doctrines describing God’s moral will takes a lifetime. Thus, the need for perseverance/loyalty/remaining faithful, which is as easy or simple as an act of will. Remain faithful until the end.
Paul taught the importance of continuing to learn God's Word (LGW) in 2TM 3:14-17, saying "Continue in what you have learned and have been convinced of, because you know those from whom you learned it, and how from infancy you have know the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work."
Several things in this pericope are worth noting:
1. "Continue" speaks of perseverance.
2. "Convinced" speaks of confident faith rather than of absolute certainty.
3. "Learning GW from infancy" refers to God's "plan A" for parenting.
4. "Able" speaks of humanity having volition or faith to seek--or not (MT 7:7, RM 3:11).
5. "All Scripture is God-breathed and useful..." refers to the reason God inspired the OT and NT canons.
6. "Servant of God" means "muslim".
7. "Equipped" refers to having spiritual armor by which to defeat the devil's schemes (EPH 6:10-18).
8. "Teaching" implies LGW as the main method of becoming mature or fully equipped, which means having humility = teachability.
Paul explains how LGW may be accomplished in EPH 4:11-13: "Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ."
The fifth point of the creed warrants additional explanation.
Just as unsaved sinners do not experience complete hell on earth, saved sinners/saints do not “live happily ever” on this earth when they repent of evil/Satanism. While we look forward to the proverbial “pie in the sky by and by”, we receive only a taste of heaven (HB 6:5) in the here and now. In order not to become discouraged, Christians need to understand that salvation has three stages or time components. They were saved from ultimate hell at the moment of deciding to accept Jesus as Lord (EPH 1:13, RV 3:20), they are (being) saved or perfected morally while remaining loyal to Jesus (JM 1:3-4), and they will be saved bodily on the day of resurrection (ZCH 14:1-9, 1THS 4:16, cf. 1CR 15:35-55).
The spiritual union between believers and Christ is comparable to marriage (EPH 5:23-32), and just as a husband and wife need to continue their commitment until they part at death, Christians also need to retain saving faith (LK 9:23, 2CR 4:16) as they grow spiritually, learning how to become more like Christ or achieve His fullness. Then they will neither take God’s grace for granted nor repent of their decision to serve Him as Lord. In other words, perseverance is an implicit and integral part of faith; Christians need to persevere in their acceptance of the kerygma and to keep on learning the didache until the day they die (MT 10:22, 2THS 1:3-5, 2PT 1:5-8).
Saying we “need” perseverance prompts this question: Is it possible for a Christian to repudiate his/her saving faith and become apostate or again bound for hell?
Before seeking to answer this question, we should remember that although perseverance is an implicit part of the creed, understanding the details of this or any doctrine is not necessary in order to remain saved, because the kerygma is simple enough for a young soul to understand (cf. MT 18:3), and didachaic details can become rather complicated and controversial.
Thus, a Christian needs to be humble or Spirit-filled before tackling such issues, keeping in mind that whichever position a Christian takes on any secondary doctrine, he/she should fellowship with those having a different interpretation who affirm the kerygma both verbally and by typically manifesting divine love.
Just as unsaved sinners do not experience complete hell on earth, saved sinners/saints do not “live happily ever” on this earth when they repent of evil/Satanism. While we look forward to the proverbial “pie in the sky by and by”, we receive only a taste of heaven (HB 6:5) in the here and now. In order not to become discouraged, Christians need to understand that salvation has three stages or time components. They were saved from ultimate hell at the moment of deciding to accept Jesus as Lord (EPH 1:13, RV 3:20), they are (being) saved or perfected morally while remaining loyal to Jesus (JM 1:3-4), and they will be saved bodily on the day of resurrection (ZCH 14:1-9, 1THS 4:16, cf. 1CR 15:35-55).
The spiritual union between believers and Christ is comparable to marriage (EPH 5:23-32), and just as a husband and wife need to continue their commitment until they part at death, Christians also need to retain saving faith (LK 9:23, 2CR 4:16) as they grow spiritually, learning how to become more like Christ or achieve His fullness. Then they will neither take God’s grace for granted nor repent of their decision to serve Him as Lord. In other words, perseverance is an implicit and integral part of faith; Christians need to persevere in their acceptance of the kerygma and to keep on learning the didache until the day they die (MT 10:22, 2THS 1:3-5, 2PT 1:5-8).
Saying we “need” perseverance prompts this question: Is it possible for a Christian to repudiate his/her saving faith and become apostate or again bound for hell?
Before seeking to answer this question, we should remember that although perseverance is an implicit part of the creed, understanding the details of this or any doctrine is not necessary in order to remain saved, because the kerygma is simple enough for a young soul to understand (cf. MT 18:3), and didachaic details can become rather complicated and controversial.
Thus, a Christian needs to be humble or Spirit-filled before tackling such issues, keeping in mind that whichever position a Christian takes on any secondary doctrine, he/she should fellowship with those having a different interpretation who affirm the kerygma both verbally and by typically manifesting divine love.
The issue of apostasy has been debated ever since Augustine of Hippo developed his doctrine of predestination about A.D. 400. Romans 8:38-39 seems to say that it is impossible for a Christian to fail to persevere. Paul writes: “For I am convinced that neither death nor life… nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” We also read in John 10:27-29 that Jesus said, “My sheep listen to my voice… no one can snatch them out of my Father’s hand.” (Also, see RM 8:38-39, RM 14:4&10, 1CR 1:8, 10:12 & 15:5, 2CR 1:20-24, EPH 1:11-14, 1JN 2:19, PS 135:6 & PR 21:1.)
However, there are numerous verses in the NT which indicate that it is possible for a believer intentionally or willfully to separate him/herself from Christ (cf. GL 5:1 & RV 12:9). The classic passage that teaches the possibility of apostasy is Hebrews 6:4-6: “It is impossible for those who have… shared in the Holy Spirit… if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again.” Another verse in this vein is Galatians 5:4: “You who are trying to be justified by law… have fallen away from grace.” (The reader should also see RM 11:22, 1CR 15:2, CL 1:22-23, 2THS 1:4-5, 2TM 2:12, HB 3:6&14, 10:35-36, JM 1:12, 2PT 1:10-11, 2:20, 1JN 2:24-25 and RV 2:10.)
Some Christians say that the biblical exhortations to persevere do not imply the possibility of apostasy but this interpretation is problematic for three reasons:
First, the plain sense of many verses of Scripture including those listed in the preceding parentheses suggests that it is possible for a believer to commit apostasy, and saying that this under-standing is false seems to make God tricky.
Second, God’s plan of salvation from the miserable consequences of choosing to reject Him makes sense only if people are morally accountable or free, and free will is meaningful only if a person can choose between essentially opposite options, as in Deuteronomy 30:19: “I set before you today life and death, blessings and curses.” This is the same choice that was set before Adam and Eve in the Garden of Eden (GN 2:16-17) and before that to Satan in heaven (LK 10:18). I see no reason to think that this choice is not eternal, because it is this choice which creates: free will (faith in Christ or antichrist), moral responsibility (love the Lord or hate Him) and meaningful life (taste of heaven now and hope for eternal joy rather than misery now and ultimately hell). And 1 Corinthians 13:13 says “these three remain”.
Third, Jesus said “The truth will set you free” (JN 8:32), and “If the Son sets you free, you will be free indeed.” (JN 8:36) As a disciple of Christ I feel free, and I find every day fraught with significance as I fight on God’s side against evil in a war that has ultimate consequences for the destiny of my soul. Spiritual freedom is in Christ.
If Christians retain the same freedom they had as non-Christians to accept or reject Christ’s Lordship, then the second most important truth to learn in life after the Gospel/kerygma is the “necessity” of persevering in accepting Christ as Lord and in learning God’s Word (LGW) until we die in order to achieve our God-given purpose in life: the fullness of Christ or spiritual maturity. [LGW signifies this truth.]
However, there are numerous verses in the NT which indicate that it is possible for a believer intentionally or willfully to separate him/herself from Christ (cf. GL 5:1 & RV 12:9). The classic passage that teaches the possibility of apostasy is Hebrews 6:4-6: “It is impossible for those who have… shared in the Holy Spirit… if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again.” Another verse in this vein is Galatians 5:4: “You who are trying to be justified by law… have fallen away from grace.” (The reader should also see RM 11:22, 1CR 15:2, CL 1:22-23, 2THS 1:4-5, 2TM 2:12, HB 3:6&14, 10:35-36, JM 1:12, 2PT 1:10-11, 2:20, 1JN 2:24-25 and RV 2:10.)
Some Christians say that the biblical exhortations to persevere do not imply the possibility of apostasy but this interpretation is problematic for three reasons:
First, the plain sense of many verses of Scripture including those listed in the preceding parentheses suggests that it is possible for a believer to commit apostasy, and saying that this under-standing is false seems to make God tricky.
Second, God’s plan of salvation from the miserable consequences of choosing to reject Him makes sense only if people are morally accountable or free, and free will is meaningful only if a person can choose between essentially opposite options, as in Deuteronomy 30:19: “I set before you today life and death, blessings and curses.” This is the same choice that was set before Adam and Eve in the Garden of Eden (GN 2:16-17) and before that to Satan in heaven (LK 10:18). I see no reason to think that this choice is not eternal, because it is this choice which creates: free will (faith in Christ or antichrist), moral responsibility (love the Lord or hate Him) and meaningful life (taste of heaven now and hope for eternal joy rather than misery now and ultimately hell). And 1 Corinthians 13:13 says “these three remain”.
Third, Jesus said “The truth will set you free” (JN 8:32), and “If the Son sets you free, you will be free indeed.” (JN 8:36) As a disciple of Christ I feel free, and I find every day fraught with significance as I fight on God’s side against evil in a war that has ultimate consequences for the destiny of my soul. Spiritual freedom is in Christ.
If Christians retain the same freedom they had as non-Christians to accept or reject Christ’s Lordship, then the second most important truth to learn in life after the Gospel/kerygma is the “necessity” of persevering in accepting Christ as Lord and in learning God’s Word (LGW) until we die in order to achieve our God-given purpose in life: the fullness of Christ or spiritual maturity. [LGW signifies this truth.]
The doctrine of perseverance or LGW serves as a bridge from the kerygma (creed) to the didache (lifelong spiritual growth) or from spiritual birth to maturity, so it is logical to harmonize various biblical statements on this issue before proceeding to other didachaic topics. The passages cited previously that seem to support predestination may be harmonized with those supporting free will or perseverance as follows:
1. John 10:27-29 – being “unsnatchable” does not disallow a person from choosing to jump out of the “Father’s hand”.
2. Romans 8:38-39 – “anything else” may refer to powers other than one’s own will.
3. Rom 14:4&10, Paul says not to judge a servant of Jesus, who is able to make them stand before God’s judgment. The verb “make” may mean “provide a way”.
4. 1Cor 1:8, 10:12 & 15:5, Paul says that Jesus will keep the Corinthian believers firm to the end, warns them that if they think they are standing firm to be careful that they don’t fall and therefore, stand firm, letting nothing move them from the work of the Lord. These verses indicate that standing firm involves a believer cooperating with the way Jesus provides.
5. 2Cor 1:20-24, Paul says that God makes us stand firm in Christ and anointed our hearts with the HS as a seal and deposit; it is by faith that we stand firm. This indicates that the way God provides for standing firm is for believers to persevere in cooperating with the HS.
6. Ephesians 1:11-14 – what is “predestined” is God’s plan to choose or elect anyone who desires to be “in him” or to satisfy GRFS. Thus, being “marked in him with a seal” does not abrogate moral free will (cf. 2PT 1:10f).
7. 1 John 2:19 – when synthesized with verse 24 must mean that those who repudiate their Faith do not eternally “belong”.
8. Psalm 135:6 – in light of “volitional verses” (such as DT 30:19 & MT 23:37) means that God “pleases” to permit limited free will.
9. Proverbs 21:1 – in order not to make God responsible for the sins cited in the rest of the chapter must mean that the “king’s heart” or will is choosing to cooperate with the Lord’s “hand” or directions.
1. John 10:27-29 – being “unsnatchable” does not disallow a person from choosing to jump out of the “Father’s hand”.
2. Romans 8:38-39 – “anything else” may refer to powers other than one’s own will.
3. Rom 14:4&10, Paul says not to judge a servant of Jesus, who is able to make them stand before God’s judgment. The verb “make” may mean “provide a way”.
4. 1Cor 1:8, 10:12 & 15:5, Paul says that Jesus will keep the Corinthian believers firm to the end, warns them that if they think they are standing firm to be careful that they don’t fall and therefore, stand firm, letting nothing move them from the work of the Lord. These verses indicate that standing firm involves a believer cooperating with the way Jesus provides.
5. 2Cor 1:20-24, Paul says that God makes us stand firm in Christ and anointed our hearts with the HS as a seal and deposit; it is by faith that we stand firm. This indicates that the way God provides for standing firm is for believers to persevere in cooperating with the HS.
6. Ephesians 1:11-14 – what is “predestined” is God’s plan to choose or elect anyone who desires to be “in him” or to satisfy GRFS. Thus, being “marked in him with a seal” does not abrogate moral free will (cf. 2PT 1:10f).
7. 1 John 2:19 – when synthesized with verse 24 must mean that those who repudiate their Faith do not eternally “belong”.
8. Psalm 135:6 – in light of “volitional verses” (such as DT 30:19 & MT 23:37) means that God “pleases” to permit limited free will.
9. Proverbs 21:1 – in order not to make God responsible for the sins cited in the rest of the chapter must mean that the “king’s heart” or will is choosing to cooperate with the Lord’s “hand” or directions.
According to man? Or according to the Bible?Man teaches many different doctrines about this. The Bible teaches one way that is the same for everyone.
Man teaches “salvation by faith ONLY!”
The Bible teaches salvation by faith but NOT by faith only. James 2:24
Man teaches baptism does NOT save us.
The Bible teaches baptism DOES save us. 1 Peter 3:21.
Man teaches salvation by saying a “sinner’s prayer.”
The Bible doesn’t even mention a “sinner’s prayer—ANYWHERE!
Man teaches believe (only) and you shall be saved.
The Bible teaches believe and be baptized and you shall be saved. Mark 16;16
Even the “confession” that Romans 10 says is unto salvation is different. Men will tell you when you say the sinner’s prayer to “confess” that you are a sinner.
But the confession the eunuch gave just before he was baptized was “I believe that Jesus Christ is the Son of God.” Acts 8:37.
So, your question has many different answers. But only the answers the Bible gives are the ones that will save you. Satan is the source of all of the division in religion. It is his job to change, twist, and pervert all that God has said. 2 Cor. 2:11 says “…we are not ignorant of his devices.” But, sadly, we are.
Yes, faith first, followed by fruit of the HS.
Yes, faith > HS/baptism > signified by water dunking
Yes, prayer of repentance/confession per 1JN 1:9
No, MK 16:16 is not in most reliable sources, so no drinking poison either
So what--God does not nit-pick, nor is He tricky. He knows our hearts.
Yes, sola Scriptura! :^)
Yes, Satan does a good job being evil. :^(
Yes, ignorance is remedied by LGW, but sadly some ignore GW.