Rediscover the Gospel Eduard Serediuc

 
License to Sin 
Another objection to the doctrine of the perseverance of the saints (or eternal security) is that it tends to lead believers to indolence and license to sin. However, this is a perversion of the doctrine, possible only to the unregenerate people since the certainty of success is the most powerful incentive to walk in holiness to the born-again believers. The fact that God ensures true believers they will not lose salvation until the end doesn’t cancel the need for good works and sanctification on the believers’ part. The apostle Paul exhorts believers in Philippians 2:12 “to work out their salvation with fear and trembling.” This doesn’t mean good works represent the means to keep their salvation until the end, but these are the effect and the proof of true conversion. Again, I bring this illustration to your attention, with King Solomon, because it’s a very good one. What did he look for when he decided to kill the living baby and share it between the two women who came to judgment? Did he look for a deed on the part of the women that would deserve or win the baby? Did he want to create a new relationship between the women and the baby that didn’t exist before? Of course not! Instead, he was looking for a deed that would prove what was already true, an action that would show who that baby’s birth mother was. True believers will always be in active striving to live in holiness until the end, and the certainty of success in this journey is the best possible stimulus. 
Paul says in Romans 6:2: “How can we who died to sin continue to live in it?” Why would you think to do evil when you repented and came on God’s side? Why would you want to sin when you no longer have a sinful nature, and you can live an abundant life of absolute joy, peace, health, and prosperity? Can God do whatever He wants? Yes, of course! Does that give Him license to sin? Never, because His freedom and free will have boundaries; they are informed and determined by His nature. God wants believers to walk in holiness because they want to and love to, not out of fear and constraints. We need to trust the powerful and tangible transformation God does in believers through the Holy Spirit and not try to control people through fear. 
 
 
The Confusion Regarding Human Free Will 
This objection sounds like this: “If genuine believers cannot lose their salvation and don’t have the actual option of rejecting Christ if they wanted to, after they got saved, then they don’t really have free will anymore.” Such an objection is based on the false assumption that human free will is not influenced by anything, is not bound to neither depends on the inherent nature of the person in any way, which can be either sinful from the first Adam, or righteous from the last Adam, Jesus Christ. 
God Himself has complete free will. However, He will never choose to embrace evil or Satan’s ways. He will never even want to do such a thing, His free will is completely bound to His righteous nature. That is how genuine believers are after salvation as well. God does such a powerful change in their nature through the Holy Spirit that they will never want to choose with their free will to reject God and lose their salvation. The only reason believers’ free will doesn’t seem bound entirely yet to the new holy nature of their spirit here on earth is that their mind is not yet wholly renewed. 
The free will of the first Adam was not utterly dependent on his nature before the fall. Why? It’s because even though he had a holy nature inside, he was still capable of committing a sin that could change his nature into darkness: eating from the tree of the knowledge of good and evil. Even the free will of lost people before salvation is not entirely dependent on their sinful nature. Why? Because under the influence of the Holy Spirit, and at the hearing of the Gospel message, they can make a decision that will completely recreate them spi

OBJECTIONS AGAINST ETERNAL SALVATION (PART IX)Jude 1:3–7 (The Post-Salvation Unbelief)
Jude 1:1–7 (NKJV)1 Jude, a bondservant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and preserved in Jesus Christ:2 Mercy, peace, and love be multiplied to you.3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.5 But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.6 And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day;7 as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.When we read this passage, some of us sincere believers might get the impression at first glance that Jude was warning and “threatening” authentic believers that if they didn’t keep the faith by behaving morally until the end of their lives and if they let themselves be influenced by those ungodly people infiltrated among them, they would lose their salvation and suffer the vengeance of eternal fire. Jude even provides two examples that imply this kind of thinking. The first example is about those people in Israel who were saved by the Lord out of Egypt at one time and then were destroyed due to their unbelief. The second example describes the angels who were once holy angels but then rebelled against God’s authority by deserting the realm God had established for them to abide in. They ended up in everlasting chains under darkness, waiting for the great day of judgment. These are thought to be the sons of God from Genesis 6:1–4 who came down to earth and married the daughters of men, giving birth to giants. Let’s see if this interpretation of Jude 1:1–7 is valid.
We Christians often have a significant disadvantage in interpreting accurately difficult passages because we have to rely only on what is written and even translated from other languages like Greek and Hebrew. Plus, the audience the Bible addressed belonged to cultures with certain customs, assumptions, and issues, many of which are foreign to us today. The fact that we were not present there to hear the tone and the attitude with which some things were said, as well as the cultural context and what was going on that required certain things to be said, should make us even more diligent and careful in our interpretation. When it comes to assurance of salvation, the epistle of Jude falls into this category of passages that require revelation from the Holy Spirit and increased attention to detail.
Jude says in Verse 3 that while he wanted to share with them things about the common salvation and about the blessings of salvation, he felt compelled to encourage them, to exhort and inspire them to contend for faith. Jude’s purpose was to encourage these believers and give them hope, not discourage them with threats and fear. As a general principle of interpretation, any Holy Spirit-inspired Word of Scripture will never bring fear to the heart of the believer, but faith, hope, and comfort. Romans 10:17 says hearing of the Word of God produces faith, and 1 Corinthians 14:3 tells us any word of prophecy, which is like the Word of God and inspired by the Holy Spirit, brings edification, exhortation, and comfort to men. If the reading of this passage from Jude left us with more fear than faith and

OBJECTIONS AGAINST ETERNAL SALVATION (PART VIII)
Romans 11:16-24 (The Severity of God)
Romans 11:16–24 (NKJV)16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches.17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree,18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.19 You will say then, “Branches were broken off that I might be grafted in.”20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.21 For if God did not spare the natural branches, He may not spare you either.22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise, you also will be cut off.23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?Whenever I tell people about God’s goodness and love, there is almost always someone calling for balance and saying I should also preach on His severity. Then they quote Verse 22 from Romans 11: “You see, God is kind, good, but He’s also severe, so watch yourself! He has given you a chance to repent, but now you must prove you were worth it by getting your life in order, otherwise it’s the end for you!” And we wonder why unbelievers don’t get excited about this so-called Gospel! This passage, especially Verse 22, raises these questions: Who is the apostle Paul addressing? What does it mean to be “cut off”? What is the significance of the condition “if you continue in His goodness”? Many believers contend Paul is talking here to individual Christians who can be cut off from their salvation if they do not continue to live faithfully. However, let’s see together why this is not true!
First, if we look at the context, the passage itself may, at first glance, appear to be contradictory. For how could the apostle Paul write of branches being cut off in Verse 22 and then, in the same breath, turn around and say that the gifts and the call of God are irrevocable in Verse 29? Which of the statements is real? Is Paul telling us a Christian can lose his salvation, or is he talking about something else? Second, who are the “they” that were broken off, and who are the “you” that were grafted in? Paul is not speaking about individuals, and he is not speaking about the church as a whole either. He is talking about two groups of people—Jews and Gentiles:
Romans 11:13 (NKJV)13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry.The nation of Israel, as a community, was ”cut off,” and the Gentiles, as a group, were grafted in. The Jews had been shown favor from the Lord, but they did not accept it (although certain individual Jews had, such as Paul himself and the apostles of Jesus). God reached out to the Jews in love, but they gave Him the cold shoulder, and now His favor is extended to the Gentiles. God desires to bless everyone, but not everyone receives His blessing. The reason for “being cut off” or for “the severity of God” being manifested toward them, was not their low level of holiness and good deeds but their unbelief in Jesus. The Jews tried to earn His favor as a group and were cut off. That sounds like divine judgment, as though God were rejecting them. But look at what Paul says:
Romans 11:1, 2, 11, 20 (NKJV)1 I say then, has God cast away His people? Certainly not! …2 God has not cast away His people whom He foreknew…11 I say then, have they stumbled

OBJECTIONS AGAINST ETERNAL SALVATION (PART VII)Matthew 18:21–35 (The Unmerciful Servant)
Matthew 18:21–35 (NKJV)21 Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?”22 Jesus said to him, “I don’t say to you, up to seven times, but up to seventy times seven.23 Therefore the Kingdom of Heaven is like a certain king who wanted to settle accounts with his servants.24 And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.25 But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.26 The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’27 Then the master of that servant was moved with compassion, released him, and forgave him the debt.28 “But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’29 So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’30 And he would not but went and threw him into prison till he should pay the debt.31 So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.32 Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me.33 Should you not also have had compassion on your fellow servant, just as I had pity on you?’34 And his master was angry and delivered him to the torturers until he should pay all that was due to him.35 So My heavenly Father also will do to you if each of you, from his heart, doesn’t forgive his brother his trespasses.”Another even stronger biblical text along the same lines is the following one from Matthew 6:14–15:
Matthew 6:14–15 (NKJV)14 “For if you forgive men their trespasses, your heavenly Father will also forgive you.15 But if you don’t forgive men their trespasses, neither will your Father forgive your trespasses.The objection brought by some believers based on these two passages is that if you, as a child of God, fail to forgive others as you have been forgiven, your original sin debt will be reinstated, and you will lose your eternal salvation. At first glance, these passages seem to tell us God’s forgiveness, our salvation, is conditional upon how much we forgive others, and if we don’t do that, God will reinstate our sins, even after we have been forgiven initially.
We must note that what Matthew 18:21–35 conveys is in the context of the Jewish Law. At that point in time, when Jesus gave the parable, He had not died yet on the cross and nobody from His audience was yet born again. Because of this, we need to realize that Jesus, during His life before the cross, made the transition from the Law of Moses to the Gospel. Most of the things He said were in the context of the Old Covenant because that is what His audience was familiar with, while a few things were looking forward and speaking about the future New Covenant. The conditional nature of His saying in this parable sounds very much like the Law of Moses. Jesus, throughout His ministry on earth, took the Law of Moses and raised it to the strictest of standards. He talked about its spirit, about intentions, and motivations of the heart, not just outward works. By showing the extremes of the Law, Jesus was preparing them for what was coming: the New Covenant of the grace of God through Christ. Jesus used the apostle Paul to teach that grace to the Gentiles. The sermon on the Mount (Matthew 5–6) amplifies the Law of Moses, and this parable is along the same lines. So, it doesn’t say God can revoke salvation for those who are saved and whose sins were forgiven through the atonement of Jesus Christ. Th

OBJECTIONS AGAINST ETERNAL SALVATION (PART VI)John 15:1–6 (Abiding in the Vine)
John 15:1–6 (NKJV)1 I am the true vine, and My Father is the vinedresser.2 Every branch in Me that doesn’t bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit.3 You are already clean because of the Word which I have spoken to you.4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.5 I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.6 If anyone doesn’t abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.This passage is often used to teach that Christians can lose their salvation. It’s easy to see why they would think that way, especially when you look at verses 2 and 6: “Every branch in Me that doesn’t bear fruit He takes away”; “anyone who doesn’t abide in Me, he is thrown into the fire, and burned.” In particular, the phrase “in Me,” which is used twice, apparently suggests a loss of salvation. The branches that don’t bear fruit—the signs of salvation—are gathered and “thrown into the fire,” a clear symbol of eternal judgment. The question is though, since these hell-bound branches were initially “in” Jesus, does that mean they represented true believers who lost their salvation? Is being “in” the vine in this parable the same thing with being saved? I would suggest the answer is no and I feel this is the correct conclusion for a few reasons. First, the Greek word translated into the verb “takes away” in Verse 2 is airo, which actually means “to lift from the ground” or “to lift with a view of carrying.” The Passion Translation (TPT) of the Bible seems to provide a more accurate rendering of that word in the first two verses of John 15:
John 15:1–2 (TPT)1 I am a true sprouting vine, and the farmer who tends the vine is my Father.2 He cares for the branches connected to Me by lifting and propping up the fruitless branches and pruning every fruitful branch to yield a greater harvest.The same Greek word airo is used in John 5:8 for the verb “take up” when Jesus tells the lame man from the pool of Bethesda to take up his bed and walk. Then, in Matthew 16:24, when Jesus says, “If anyone wants to come after me, let him deny himself and take up his cross and follow me,” the airo is used for the verb “take up” again. As a matter of fact, every other instance of this Gr. word airo in the New Testament is translated as “lift up” or “take up” except in John 15:2, where it is interpreted as “cut off” or “remove,” and I have an explanation for why. The theological “lenses” of the translators really matters. All of us wear certain “lenses” of interpretation when we read the Scripture, whether we are aware of it or not. I hear sometimes believers saying, “I only obey what the Word says” when in fact they obey whatever they think the Word says most of the times. And what they say the Word says is filtered through the “glasses” they use. Blessed are those who know what kind of glasses they use! So, I believe the translators chose to render airo as “cut off” or “take away” because of their theological understanding, but it should have been translated as “lift up.” Why? Because the vine is a creeper or a crawling plant. You often see a vinedresser picking up the branches from the ground and tying them up with strings to the pillars of the vine. If the branches sit on the ground in the dust, they don’t bear fruit. In this passage, Jesus is saying the Father lifts up every fruitless branch to help it bear fruit. He is not waiting for a given opportunity to cut people off, but to make them bear fruit. That is the Father’s job. Jesus is the vine and the Father God is th

OBJECTIONS AGAINST ETERNAL SALVATION (PART V)Matthew 25:1–13 (The Ten Virgins)
Matthew 25:1–13 (NKJV)1 Then the Kingdom of Heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.2 Now five of them were wise, and five were foolish.3 Those who were foolish took their lamps and took no oil with them,4 but the wise took oil in their vessels with their lamps.5 But while the bridegroom was delayed, they all slumbered and slept.6 And at midnight a cry was heard: “Behold, the bridegroom is coming; go out to meet him!”7 Then all those virgins arose and trimmed their lamps.8 And the foolish said to the wise, “Give us some of your oil, for our lamps are going out.”9 But the wise answered, saying, “No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.”10 And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding, and the door was shut.11 Afterward the other virgins came also saying, “Lord, Lord, open to us!”12 But he answered and said, “Assuredly, I say to you, I don’t know you.”13 Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.The most common interpretation of this parable is that those ten virgins represent born-again believers belonging to the Kingdom of God who were all saved at one time. Then some of them lost their salvation due to their lack of watchfulness in morality and good works.
Let’s analyze first what we know for sure about this parable. First, the parable is about the Kingdom of Heaven, about a bridegroom who is king Jesus, and about ten virgins who represent the visible church of Christ. Second, the action in this parable occurs between the first and second coming of Jesus. Third, the harshness of the bridegroom’s answer in Verse 12—“I don’t know you” or “I never knew you”—makes very clear this parable is about an eternal matter of life and death, respectively the matter of eternal salvation into the Kingdom of God or of eternal damnation. Fourth, it’s also obvious that when the bridegroom came, alluding to the second coming of Jesus, some of those virgins, representing some Christians, participated in the wedding of the Lamb. That means they entered heaven while the rest were rejected and went to hell. Only three things are left to elucidate: (1) First, what do the oil in the lamps and the extra oil in the jars represent? (2) Second, were the people rejected genuinely born again in the first place or not? (3) Third, what does watchfulness mean?
The oil in the Old Testament was used to anoint kings and priests. It was a picture of anointing to work for God:
1 Samuel 16:13 (NKJV)13 Then Samuel took the horn of oil and anointed him (David) in the midst of his brothers; and the Spirit of the Lord came upon David from that day forward. So, Samuel arose and went to Ramah.In the New Testament, believers are anointed with the Holy Spirit, as we see in these passages:
Acts 10:38 (NKJV)38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the Devil, for God was with Him.2 Corinthians 1:21 (NKJV)21 Now He who establishes us with you in Christ and has anointed us is God.1 John 2:20 (NKJV)20 But you have an anointing from the Holy One, and you know all things.1 John 2:27 (NKJV)27 But the anointing which you have received from Him abides in you, and you don’t need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.Jesus was anointed with the Holy Spirit, and believers are also anointed with the Holy Spirit at the time of salvation. 1 John 2:27 says the anointing the believers received from Him abides in them and teaches them all things. According to John 14:16, 14:26, and 16:13, the Holy Spirit is the