Church Membership, Work, and God's Sovereignty in the "Why" of the World

I'm excited to say I'm officially a member of my church (csbible.org). This past Sunday afternoon I sat down with the Elders and we went through my testimony. They asked who Jesus Christ was to me and how someone is saved. I answered their questions to satisfaction, while I suppose I could have been more reverent in the conversation. I feel like I've known them for so long already, I suppose this conversation was under different grounds though in a way.

I was anticipating the managers meeting today at work. The Produce department a few weeks ago was -12 in target sales. The week while the manager was out for a death in the family and I worked most of it while trying to practice "Just-in-time-ordering," we went to -9 in sales. This past week when I worked every day and was happily able to control the ordering, we raised to a -2 in sales. It seems I've found a very important part of how to control shrink (product that doesn't sell, goes out of date, or ends up in the trash somehow). I love being efficient!

This morning I came in to find about 2 days worth of product on the truck (4 pallets of produce). I was discouraged and didn't get much done. As the day passed, I noticed that much of it was needed. It seems the major reason it was so much was all the salads ordered. A few other little things got on my nerves coupled with my mind running in different directions and it made for a somewhat depressing day. I apologized to the closer because I know I could have done more, working as long as I did. I even had to stay over to just get the bare minimum of my shift done. I left wondering what got into me. I only began to speed up as I forced myself to it right before leaving. Hmm... maybe tomorrow will be better. I do enjoy closing when I'm not the one opening the next day. It gives me a goal to work hard to make the next person's day easier. Somehow it's no fun when you're making you're own day easier... or less fun, rather.

My manager put in his 2 weeks notice recently. Apparently, it's more like a 1 week notice from what I'm seeing. I had 3 managers ask/suggest that I take his place or at least apply for the Assistant position. I've been offered that position more than once by multiple people. Even the head of Human Resources came in today and spoke with me about it (she wasn't just there for me of course). Fortunately, I can only give them so many hours, certain days, and I've got school to pursue so I wouldn't be a fitting candidate for manager.

On lunch I overheard a discussion among some of the managers and other employees. They were talking about local car wrecks where people die young and those situations that beg the question, "Where is God?" They talked of how one of them asked a preacher and when he didn't give an answer they thought, "aren't you supposed to 'have His ear'?" You might have heard of the idea or expression. When they were finished, I approached the Floral manager and told her the answers to their questions were simple ones. Whenever we ask a question in the spirit of, "Why did God take my 71 year old grandmother? She never hurt anyone" (you can add whatever age you want), it seems unfair somehow doesn't it?

The answer is simply that the same God who took that life is the one who gave you the enjoyment of that person for as many years as they DID live. If He is the author of life, then He can also be the one to take it away. We weren't asked to be born. Why should we be asked when to die? Why not simply trust the God that is already so much bigger and smarter than any of us? His reasons need not be known, for He is soveriegn and holds all things in His hands.

From another angle, God is infintely gracious and infinitely merciful as to even give us our next breath... which we do not deserve. He's given us all that we DO have. For those who have children, they are a gift from God. For those who have a wife (or husband), they are a gift from God. Scripture even tells us this explicitly. With all the gifts God has given us, why do we question Him in what He chooses to take? Why not ask instead, "God why are you so unfair as to give me food to eat, a bed to sleep in, a beautiful baby girl, a faithful wife, a running vehicle, an honest means of income, the internet, a machine that toasts my bread?"

I'm constantly encouraged by the modern Christian song that says near the end, "He gives and takes way. He gives and takes away. So blessed be His name!" We praise Him whether He gives OR takes away. Oh how my heart breaks for the unregenerate who do not grasp this! ...even those who are saved.

I told the manager God has given us all we need in the Bible in response to another question she had. I left her my business card with a gospel message on the back. Her name is Pam. We should be praying for her. She seemed satisfied with my answers.

Made it through...

Well the work week is over and I might be able to rest a bit easier with the weight taken off the shoulders. However, yesterday and today weren't so bad. It seems I got things to where they ran rather smoothly. I'm going to miss that. I'm kinda excited to see what sales numbers vs loss numbers come out to be for this past week. I'll find out at the meeting Monday. I'm gonna prayerfully make a few suggestions to the manager about a few things if the numbers turn out alright.

I should get the final grade for Hermeneutics this weekend. Before the last grade, I think I currently have an 82. It looks like I'll make a 100 for the last grade too. It's pretty exciting stuff!

I've been trying to relax over the summer. Usually when trying to read, I nodd off because I stay up so late the night before. I should really get to bed earlier. I'll be able to go to a few events, carnivals, and parties with friends. I'm so glad for the free time. One of the events I went to was the CSM Movie Night tonight. Google Maps failed me and took me all the way over to TCU (about 30-40 min. out of the way). We watched Hangman's Curse.

It was an alright film although I wished it was a bit more openly Christian and that Christian family values were practiced. But hey, what can ya get for a Christian movie... most of them are usually used as an "outreach tool."

Hmm... is that all I have to say? That's unusual... or am I just holding back? Bum, bum, buuuuuum.

Work, Ministry, and Half Priced Books...

Well, let's try this again. Started writing the other day and accidentally had everything erased ...not very encouraging.

So I've been enjoying my little break... but is it a break? Yesterday I had the day off. It will be the only day off I'll see in a week. My manager is taking vacation for the next 6 days and I'm working every day until he returns. Somehow that still comes out to only 34 hours. I'm waiting for the work clothes to finish being washed and dried and I'll hit the sheets for the night. We bargained for me to come in tomorrow (Sunday) and work from 3am-7am to do the essentials only so I can make it to church. In the past I would have been so legalistic about working on Sunday. I'm not a 1st day Adventist though. On the bright side, this will give me an opportunity and a challenge to run the bulk of the department for a week. We'll see what happens...

Friday was a pretty relaxing day though. I finished Ray's book, How To Win Souls and Influence People. I'm now starting on the booklet about being judgmental. So far it has given some VERY helpful reminders. It's called something like "Judging: The Danger of Playing God" By Peacemaker Ministries. I think they're either affiliated with or supporting/supported by Randy Alcorn.

While I was too worn out from working Thursday night and unable to go downtown Friday. I did run some errands early in the day. When I got home my legs hurt SO bad that it was like after running a mile when you haven't run in a long time. I can still feel it even today! Friday I had to buy a new car battery. I predict the transmission will go out next. I practically have a new car it seems, but I'm beginning to hear the brakes squeek some so it may be time for new brake pads in the near future.

I was also told Half-Priced Books had a good Greek Grammar book for cheap, so I went to pick that up... and somehow ended up spending almost $30. I bought a small stack of $1 children's Bible movies (I like picking up that stuff for my future family and whatnot), MacArthur's commentary on Matthew 24-28, and also a Nelson's Dictionary of Christianity. I wanted a few more things but had to restrain myself!

In other news, I got an 87 on my Hermeneutics final! I still dunno if that's good or bad. It seems I'm doomed to be a B student unless I study so intensely that I spend nearly every hour of every day 2 weeks in advance studying for a test. Made a 94 in Biology once doing that. It's kinda like that point where it's hard to get over a a certain "hump" in weight loss. You have to go way overboard to reach close to your goal.... I suppose I haven't found that balance. Prayerfully, we'll do better next semester. I've registered already and will be taking "Bible Introduction" and "Spiritual Life and Community." I even bought the books already! Exciting stuff! Still no word on if I'm accepted to the on-campus program in the Spring.It wouldn't be fun to just take online classes forever. I can barely afford that and the classes that are transferrable will soon run out!

I did wanna talk about witnessing tonight as well. Travis had to leave early so I stayed a bit longer. There was a group from 1st Baptist Church of Colleyville there downtown with one of the Prayer Station booths GNN used. They were witnessing and using tracts and all that. It was pretty cool! Another guy who used to come out brought some kids from his youth group. As I left, they were talking with a guy. I spoke with Kyle, a former Athiest turned Agnostic. He was surely a thinker and had some good rebuttals to my questions. I'd never had someone say they could take the $50 million to buy eye transplants! He was pretty smart! But he said he wasn't concerned about his apparent eternal destiny so I left him with the law, his conscience, a handshake, and a gospel tract. Please pray for him.

Another awesome thing was that I finally met Trish from WOTM Radio. She came out and her group was witnessing with us! She gave me her phone line and show segment times in case I knew of anyone who wanted to talk about their beliefs on the air. She also told of a Bible study her husband leads in their home on Friday nights.

Well, I guess that's all for now! Have a wonderful day, night, or whenever you read this!

Stresstastic!

I just finished registering for classes for the Fall. I'll be taking "Bible Introduction" and "Spiritual Life and Community." I have yet to get the final grades for my paper, the exam, and the class as a whole. I'm hoping for good grades. I did well on the heavier weighted questions of the exam, but some of the smaller ones and the short answer essays may have got me. Hopefully next semester my study habits will be more driven and focused and I will have better memory recall. May God be with me! I really do want to pursue excellence in my grades. I also don't want to let my schoolwork push aside the friendships I hold dear... and even those that are casual for that matter. I must continue to pray that God will bring peace, humility, discipline, and balance to all life is bringing. I've cancelled more than one weekend of street ministry during the summer already.

I have been able to print out all the lessons from class and put them in a binder for later use. I know Tyndale Theological Seminary did that and I think it's a good idea. This way next time I have to study a passage I can just go back and reread the principles for it. I have much of the information and work I've done uploaded to the Facebook files if anyone is interested.

Work has been quite the handful since I moved to Produce. I'm acting in nearly all respects as Assistant Mgr. and my legs, neck, and patience are sure feeling it. Since working at Tom Thumb, it may be safe to say this the most stressed I've ever been. The demands get higher and higher, the employees are few, and the work never ends. I was considering just going home last week one day. However, I'm determined to not let the job stress me out. My name tag doesn't say Clark Kent and there's only so much us humans can do. Is it normal to be worrying about work while you're in bed late at night trying to fall asleep?

This has really been a time that has tested my limits and helped me to examine my character in light of my faith. How much DO I lean on the Father? How much DO I acknowledge Him? More than once I've opened my mouth when I shouldn't have and more than once I've kept it shut. It will only become more difficult too as we will soon be remodeling and corporate will be in the store all the time hovering over us. Sigh...

I'm working 40 hours for the next month to save money while I'm out of class. I agreed to work a few Saturday mornings for the Mgr. so he could spend time with his family on the weekend. He said he's trying to take a vacation too. He's calling to reserve a replacement so he can do that soon while I'm out of school.

Also, it appears I will need a new car battery. I prophesy that the Transmission is the next thing to go out... lol.

I'm thankful though that I should be able to finally finish reading Ray Comfort's "How To Win Souls and Influence People" that I started last semester. That will be a goal during this short break. Hold me to it! I've enjoyed the encouragement the book is loaded with. That's always a good thing.

Here is something awesome from my class. I heard it was inspired by John MacArthur's book, "Rediscovering Expository Preaching." If you ever need to prepare a Bible study lesson, I highly recommend these 11 C's...


1. Consecrate. Consecrate your study time to God in prayer. Unfortunately, there is not necessarily
direct communication between the author—text—reader. If we are somehow closed to what God wants
to communicate to us (often times, even this fact is not clear to us), there might be certain boundaries
that will keep us from truly understanding His Word. Make sure that you seek to avoid sin and are right with God before proceeding in your study. Adjust your attitude so that you are willing to be submissive
to His will even before knowing what it may be in the context of the passage you are studying.

2. Contemplate. Contemplate the needs and interests of your audience, as well as the type of sermon
you may be expected to give. What is the occasion to which you have been invited? Are you preaching
at a Sunday morning service, a rescue mission, a youth activity, a missions banquet, a college chapel
service, a funeral, or a holiday celebration? Some may claim that this step is misplaced. Shouldn't you
choose your text before considering your audience? On a practical level, you must consider the needs of
your audience as well as the occasion, so you will choose a passage that will not tempt you to make
leaps in your application. This is not only practical, but it is also biblical. When you examine the New
Testament epistles, you will discover that these were all "occasional" literature.

3. Choose. Choose a text. This may simply be the next paragraph or literary unit in the text if you are
preaching through a book of the Bible. It may mean finding a key passage that deals adequately with a
subject you must address (e.g., Rev. 21—what heaven is like; Rom. 11—God's plan for Israel; 1 Cor.
15—the resurrection of our bodies; etc.).

4. Context. Read the passage and read or review the book in which it is found in order to grasp the big
picture or overall context. This and subsequent steps have been thoroughly covered in previous lessons.

5. Centralize. Find the central idea or main point of the passage. This is what you should preach (the
Kerygma... the big picture/big idea). Simply put, everyone who reads this passage should conclude that
this is what the sermon was about. This central idea can be found by noting commands in the text,
repetitions, or qualities about the people mentioned. Note: This is where a sermon list may begin. You
may list any obvious applications, topics, doctrines, or life truths that you see in the text. This is what
many would call the observation step in Bible study. However, you are not finding all the applications or
doctrinal truths yet; you are just jotting down the obvious things in order to get them down on paper and
not lose a good thought.

6. Classify. Classify each idea in the passage as a main or subordinate thought. When the main idea is
presented, find the subordinate points that support that main idea. These subordinate points often have
certain indicators or clues that give them away. Participles, infinitives, prepositional phrases, and
subordinate verbs may tell how a command is to be obeyed; they may tell when one is to take a certain
action;they may tell for what reason a fact is true; they may tell to whom a situation applies. These will
be helpful later in the construction of an expository outline.

7. Consider. Consider any significant words in the text. List any key terms, doctrinal words, fierce
language, figures of speech, or unique vocabulary. Narrow down this list to a workable size of the most
important words. Do a mini-word study on these key words. Here is where the original language
research comes in. Read through your Greek or Hebrew texts to find important wordings. It may be
helpful at this point to note any significant cross-references that teach the same truth yet offer more
insight.

8. Construct. Construct an expository outline of the text. In fact, it is best to construct several good
outlines of the same text, thinking of several ways to state each point. Be sure to get your outline from
the structure of the text, not from your preconceived ideas about the text.

9. Consult. Consult various commentaries. After the third step, some pastors choose to pull all their
relevant commentaries off their shelves and set them on their desk. At this point, begin to write any
significant thought, unique way of saying something, powerful quote, or interesting fact on a sheet of
paper, and list each source in the side column.

10. Compose. Compose relevant illustrations. Illustrations are used for several purposes. They may
clarify what something means in the text, convince people of the relevancy of your message, give
current examples, contain an emotional appeal, or compel people to apply what they are learning.

11. Conclusion & Introduction. Write out your conclusion and introduction—in that order. Only after
you have determined what it is that you are preaching about can you adequately narrow down a
conclusion. Then, once you know where you want to leave people (i.e., the conclusion), you can figure
out how to get them there (i.e., the introduction). While this is the last step, it is certainly not the least
important. Similar to an airplane ride, it's the take-off and the landing that matters. If there happens to be
a little turbulence in the ride, it's okay. Most passengers would forgive and forget the rest if the take-off
and landing is otherwise smooth.

Hebrews 6:4-20: My final paper for school!

"Saved? Lost? or What if?"
Hebrews 6:4-20

One evening I was in a local downtown area where a friend and I join together for street evangelism. Other Christian groups frequent the area for the same purpose. This evening a group from a church arrived and a man began preaching. One of his statements stood out to me among others... "I'm not saved until I get to heaven, folks." The idea of whether one can or can't lose their salvation has been a widely debated topic throughout church history. Many passages are considered in this debate. One of these is centered on Hebrews 6:4-6. The debate has even grown further from simply "Once Saved, Always Saved" and "Once Lost, Always Lost," (as Dave Hunt calls it) or even Calvinism vs. Arminianism. It has also become a debate between "Lordship" and "No-Lordship" Salvation.

There are four dominant views on this passage. View #1 says it's referring to people who are in danger of losing their salvation. View #2 explains this speaks of those who have affectionately been called "Almost Christians" who walk away from the experience of truth they had, being impossible for them to return to it. View #3 teaches it's about Christians who in their degree of sin are in danger of losing rewards and status in the Millenium. View #4 concludes the author is simply stating a hypothetical situation that if a Christian were to lose salvation, it would theoretically be impossible for them to come back.

View #1 appeals to all the Bible says in regard to the idea of "falling away." It points to John 15 of the Vine and the Branches. It points to Paul's missionary companion Demas, who in 2 Timothy 4:10 "loved this world" and "deserted" Paul. It speaks of King David who was "a man after God's own heart" who seemed to violate in one way or another all of the Ten Commandments in the situation with Bathsheba. It says those who are saved are in danger of losing that salvation if they do not persevere, "overcome" (Revelation), and show "diligence to the very end... through faith and patience...." (Heb 6:11-12). According to this view with the passage at hand it would be impossible for those who lose salvation to gain it back. This view is generally held by those of a more Pentecostal fervor, The Assemblies of God, John Wesley, Christian Perfection groups, and some Anabaptists.

View #2 appeals to the Bibles' exhortation to the overarching concept of false conversion and the evidence of whether a believer is producing genuine fruit in their walk to be a kind of biblical guage as to their salvation. They will ultimately admit only God knows for sure. They point to the Parable of The Sower and 1 John 2:19 that says "they were not of us" because they didn't "continue with us" among other passages. They make a case that the words mentioned in Heb 6:4-5 are all descriptions of those who are merely given full revelation and have turned it down. According to the text they say this means God has washed His hands of them and they cannot come back to the point of repentance again. This view is held by Matthew Henry, John MacArthur, John Piper, Lewis Sperry Chafer, C. I. Scofield, and supporters of Lordship Salvation.

View #3 is divided into two groups. The first one says that "fall away" in this passage does not mean apostasize, but simply "to stumble" and it's referring to Christians that will lose rewards when they stand before the Judgment Seat of Christ. It's also somtetimes brought up that repentance in v.6 does not mean "conversion." This view is held by J. B. Rowell, J. Vernon McGee, and others. Similarly the second reaches the same conclusion, but says this is referring to those who will apostasize and though their works will be "burned up... he himself will be saved, but only as one escaping through the flames" (1 Cor. 3:15).

This view reminds us the Greek word for "enlightened" in v.4-5 is also used in Heb 10:32 and is of little dispute it's about Christians. They also say the same word for "taste" is used in Heb 2:9 of Christ "tasting" death. It asserts that View #2 is a "forced" concept. They say the writer is saying this individual cannot come back to the state of repentace. It's referring to a hardening of heart that prevents them from coming back to Chritian commitment, rather than conversion. This view would be held by John Walvoord, Roy Zuck, Charles and Andy Stanley, Dallas Theological Seminary, and supporters of a No-Lordship or Free Grace position.

View #4 believes this passages is clearly referring to Christians based upon v.4-5. This view hinges on Heb 6:6 that is rendered, "if they fall away...." Those here say the author is giving a strong warning that if it were possible that Christians apostasize from the faith and lose their salvation it would be impossible for them return. The reason is given in the emphasis that "they are crucifying the Son of God all over again." This view accepts that God placed this hypothetical passage in Scripture for His own purposes whatever they may be. This is generally a middle ground view that does not stake a claim. They simply wish to submit to the text in front of their eyes. Those in this category would be Marvin Vincent, Herman Hoyt, Homer Kent, and Charles Spurgeon.

It is my assertion and will be my endeavor to show that View #2 seems to be the most legitimate of the above popular views. An introductory reason for this is in light of the principle of "take it literally unless it does not make sense" and The Perspicuity (clarity) of Scripture. Why is there so much debate over this passage? Because to the average Christian or first reader of this passage... a few problems arise. As the reader reads along smoothly through v.4-5, they arrive at v.6 and are faced with some apparent theological dilemmas.

One starts asking what do I really believe about salvation? What does "fall away" mean? What did "impossible" mean? Why is it impossible? Does this mean a Christian can lose their salvation and can't get it back? Why can't they get it back? If they can't lose it, are these really Christians? What was I taught throughout my Christian life about these possibilities that may cause me to read this passage in a particular way? There is more here than the supposed "obvious," however God did not give us His Word to confuse us. The Roman Catholic Church used to say that only they could interpret the Bible. Early endeavors of those like William Tyndale to translate it into the common language were met with hostility, confiscation, and being burned at the stake.

These questions must be pursued by personal study and one cannot proof-text this passage to fit their theological presupposition. They can't quote it in a string of other isolated verses that use one phrase or word they believe refers to their doctrinal view. While few can be found on this passage many commentaries from View #1 are merely "Maverick" interpretations of Eisegesis. Lay people post them on the Internet with the agenda of accusing their opponents of heresy rather than humbly seeking out God's truth and simply presenting it faithfully.

We must practice sound Exegesis and "lead out" the meaning, considering other views in their shoes from all angles, and stay aware of our own presuppositional roots. That being said, it should be noted that my own presupposition regarding this passage has since changed due to this personal study. My point here is that it is possible to understand this passage if we are willing to be good Bereans, do our homework, and submit to the text. I will contend in the words following that a clear reading of our passage in the contextual footprints will reveal that the second view seems to be the most logical.

Another reason is that of the Literary Context of the passage. The author's (whom we don't know) unit of thought begins in Hebrews 5:11 and ends in 6:20, while things are also being revealed further in chapter 7. We know this because the author begins to speak about Christs' relation to Melchizedek in 5:10, picks it up again in 6:20, and finally teaches it in Ch.7. MacArthur believes the whole unit of thought is addressing unsaved Jews who were in the midst of saved Jews, however there doesn't appear to be a break in audience before 5:11 and the author is speaking of "learning," saying they should already be "teachers."

The authors' concern then seems to point toward spiritual growth. As through 6:1-3 things like "teaching" and "instruction" are still said. It seems to me Non-believers wouldn't grow spiritually nor be fitting candidates for Bible "teachers." It's not that the believers being spoken to should forget the elementary teachings, but rather move from the milk to the meat. In v.4 the author seems to answer what may have been a common question among the readers. "For those" distinguishes this group of people from the ones being adressed previously.

The author is commenting on a different group of people... those who have experienced v.4-5, fallen away, saying they can't be renewed to repentance. Why? Because they are "crucifying" God's Son all over again. It's conceivable that the Jewish rooted readers would have more clearly understood the severity of what it meant to be the ones who crucified their long-awaited Messiah and Lord. This choice explanation by the author gives a word picture that implies something more serious than simply losing rewards.

V.7-8 are descriptive of a situation where two pieces of land take in water... one bears vegetation/fruit while the other bears worthless thorns. When flowers are watered, only the ones that bloom soaked up the water deeply enough to produce such a beautifully budding "new creation." The author here describes the principle of the tragic group in v.4-6. In v.9 there is a shift back to the readers to encourage them that "we are confident of better things in your case—things that accompany salvation." What comes with salvation? Genuine fruit-bearing Christianity... and that will not wither and die like a flower.

The author says they want the readers to show the same diligence in faith and patience (v.11) as those in v.10 to "make your hope sure." What hope is that? It's something "we... fled to" (v.18). It's an "anchor... firm and secure" (v.19). It's because of Christ who fulfilled God's standard (the picture here) dying "on our behalf" (v.20). It's a "better hope" (7:19). Following the trail of context to 7:27, we see that this hope is described again as the salvation through Christs' sacrifice. In 6:12 the readers are told not be lazy in light of this hope, but "imitate" those who inherited what was promised.

In v.13-17 our author presupposes the Jewish audiences' knowledge of the promise given to Abraham proving God's oaths are to be trusted and comparing that promise with our own. We are to imitate the attitude of Abraham not to receive his same promise, but the promise given to us. This "promise" is then linked to the "hope" as the book ends. So here the author says they want to spend their time ministering to those who show evidence of salvation, not those who apostatize and prove they never soaked up the water of life with the full revelation God gave them. The readers are urged to press on to maturity, growing in light of the glorious hope they have in Christ.

The next reason for my lean toward View #2 is of the clues given through Word Study. Looking at a key to the dispute of who is being referenced in v.4-5, we come to the word "enlightened." Some believe this to be baptized and our next word to refer to communion. Justin Martyr referred to baptism as "illumination." This view has been rejected by most modern scholars. The Greek word is fotidzo, meaning to brighten or shine on. The Greek says "once for all enlightened."

While Walvoord has a good point in comparison with Heb 10:32, considering the context above and considering the Grammatical Theory of interpretation these are those who were "once for all" given the full revelation of the gospel. God gave it to them and they rejected it, hence the "impossible" in v.6. The word cannot be diluted into "difficult" as some commentators do (compare Hebrews 6:18, 10:4, and 11:6). The word is also not a reference to the blasphemy of the Holy Spirit as that is contextually bound. We can't deny the physical signs and wonders of Christ and say they're really from demons if Christ is not bodily before us.

"Tasted" is geuomi, meaning "to try the flavor of." This is the dominant usage in the NT above its' second usage in the semantic range (eat). James T. Draper (of View #3a) says there's a difference between "seeing and tasting." Tim Clifton said "you can taste and not swallow." Again, context is key here. If description is on the subject of salvation, it's likely the author will use the same and similar words. Vincent's Word Studies says this clause, "tasted of the heavenly gift" belongs with the next one as a kind of Synthetic Parallelism to say one describes the previous. While this isn't Hebrew poetry, the clause "partaker's of the Holy Spirit" describes the "heavenly gift." "Partakers" is metochos, literally meaning sharers. it carries the idea of "going along with." This person associates themselves with the Holy Spirit, but is not indwelled by Him.

On "Tasting the good word of God and powers of the coming age" MacArthur says, "The Greek term used here for "word" (rhema, which emphasizes the parts rather than the whole) is not the usual one (logos) for God's Word, but it fits the meaning in this context." Commentators of all perspectives also generally agree that "powers" (dunamis in Greek) refers to the miracles seen in their midst. The word is so used in Luke 1:7, 9:1; Acts 4:7, 6:8, 10:38; and Matthew 9:39. These Jews saw the miracles and still rejected the Messiah. C. I. Scofield makes a simple yet profoundly interesting observation in the study notes of the Scofield Reference Bible about v.4-5 as a whole saying, "it is not said they had faith."

Next we come to the infamous "falling away." This is the muscle behind View #1's argument. We'll first note that the Greek contains no "if." The NASB renders it best in saying, "then have fallen away." The author is speaking of a definite situation. There would be no reason to confuse believers with a hypothetical situation that describes a doctrine the Bible teaches against. The Apostle Paul does make hypothetical arguments in Romans, but they are in answer to objections, clearly taught through, and obvious to identify (Romans 3, 4:9-10, 6:1, 9:19).

Vine's Expository Dictionary gives sixteen different Greek words used in the NT for "fall away or fail." There is only one word that has a clearly denotative meaning of apostasy. It is apostasia. Another word (aphistemi) carries an implied conotative sense of the idea of apostasy. These facts alone stand to drastically limit the support of View #1. However, our word is parapipto meaning "to fall aside, fall in one's own way, fall away." McGee uses this definiton to say it's not referring to apostasy, while Walvoord believes it is. Vine's defines it as falling away "from the realities and facts of the faith." The conotative sense here points toward apostasy.

Some other observations in Word Study are as follows; It's interesting to note at the very least that while most popular translations render Hebrews 6:9 as "things that accompany salvation," the Greek literally reads "better things and having salvation." A grammar study of this word also reveals that it is present tense. This could mean the author was saying that aside from the "better things" they were convinced of the Jewish Christians, it was believed that they were actually saved. This would affirm that salvation was part of the subject matter. The same conclusion can be reached in either rendering however (1. bears fruit to evidence salvation or 2. implicitly bears fruit and is explicitly saved).

Hebrews 6:11 in the NIV says to show diligence "in order to make your hope sure." Some may say this suggests that we are to remain diligent to for all practical purposes maintain our salvation, as "in order" seems to imply. However, any Interlinear Greek New Testament will show that the literal statement is "to realize full assurance" as rendered by the NASB. Many commentators agree that faith produces works and our perseverance, endurance, diligence, ability to overcome, etc. will prove our salvation in the end (Hebrews 3:14). This is why it's important to have handy study references and tools available. There are alternatives for those who don't know the Greek.

Another major reason for my adherance of View #2 is that of The Analogy of The Faith. This is probably the most common defense used in Bible teaching today, whether passages are taken out of context or not. I will prayerfully attempt to accurately support this view using the whole counsel of God. Firstly, we must recognize this passage does not teach that salvation can be lost. "Once saved, always Persevering" is the name of the game. It is not our perseverance however, but God's Holy Spirit in us. The NT speaks of "eternal life" about 43 times. John 6:47 says, "He who believes has everlasting life." Doesn't eternal and everlasting life mean life that lasts forever? If so, how can it be thwarted and so become a contradiction to "eternal?"

Romans 8:1 says, "...there is now no condemnation for those who are in Christ Jesus..." John 6:37 says, "...whoever comes to me I will never drive away." John 10:27-29 says, "...they shall never perish; no one can snatch them out of my hand. ...no one can snatch them out of my Father's hand." Ephesians 1:13-14 says, " ...Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession...." Ephesians 4:30 repeats this.

Jude 1:24 says, "To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—" Revelation 3:5 says, "...I will never blot out his name from the book of life, but will acknowledge his name before my Father and His angels." 1 Peter 1:4-5 says we have "an inheritance that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time."

The Bible also speaks to the tragic case of false conversion, fake Christianity, or "Almost Christians." A passage already mentioned above parallels our own in a very clear way. 1 John 2:19-25 begins referring to a group who deserted them who "did not really belong to us" because they didn't "continue with us." V.20 parallels Hebrews 6:9 saying, "But you have an anointing from the Holy One, and all of you know the truth." Notice the talk of the group who proved they weren't saved, then the shift to encourage those who were. John clarifies again who he is speaking of in v.23 and finishes in v.25 reminding them that God will not take away "what He promised us—even eternal life."

A clear parallel also comes later in Hebrews 10:26-27, "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God." MacArthur adds, "they haven't received the truth, they've received the knowledge of it." V.29 obviously parallels 6:6 in trampling "the Son of God under foot." V.32-34 shifts again to address those who persevered through trial and hardship. In v.39 of Ch.10 the final distinction and encouragement is given, "But we are not of those who shrink back and are destroyed, but of those who believe and are saved."

Finally, we employ the fact that Scripture Interprets Scripture. The clearest examples of expanded teaching on this whole principle are the parables of The Sower found in Matthew 13, The Vine and Branches in John 15, and many others of our Lord's parables. While there may be overlap, it's worthy to note that our passage in Hebrews is a special case deriving from the same principle (this isn't the only ref. to this case--i.e. Demas, who appears to have actively "deserted" Paul). False converts tend to have a false assurance, continuing in the outward religious hoops thinking they are saved, and drift away gradually. The "those" mentioned here in Hebrews 6 commit an act of purposeful and willful apostasy after being "enlightened" to the truth. This is truly a sad and terrifying case.

In The Vine and Branches this idea is clarified at John 15:8, "This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples." John Gill of View #2 comments on this passage to say that such a branch as the negative one mentioned is useful for nothing other than being burned, as he references Ezekiel 15:1-8. In Romans 1:21-24 we also see the concept mentioned in Hebrews 6:6 of it being "impossible to renew them again to repentance." It says, "God gave them over in the sinful desires of their hearts...." God confirmed those who by their persistence in rebellion loved their sin more than their own life. In the case of our passage, the condemnation and justice is even greater due to the fact that they had full light and full revelation. It comes back to the harmony of God's sovereignty and Man's responsibility.

In conclusion, a good case can be made for View #2 in light of the The Perspicuity of Scripture, the Literary Context of the passage, a Word Study, The Analogy of The Faith, and the principle that Scripture Interprets Scripture. God is so much bigger than we are and He certainly is able to keep us. We don't have to try in our flesh to maintain salvation, because that will always "fall short of the glory of God" (Romans 3:23). Don C. said, "The only way to detect a genuine Christian is to be one yourself." My exhortation is the same as the author of Hebrews for you to "realize full assurance," to "examine yourselves to see whether you are in the faith..." (1 Cor 13:5), and "make your calling and election sure." (2 Peter 1:10)

Lewis Sperry Chafer on Eternal Security...

The So-called "Doubtful Passages" Part I

THE question here raised and which has been so long under theological controversy is simply stated in the words, "Can a person once saved be lost again?" To this question two widely differing answers have been given, which are as simply stated in the two words, Yes and No. There is no middle position, or ground for compromise, for both answers cannot be true at the same time. One cannot really be secure if he is insecure as to his eternal keeping by the slightest degree.

The subject of security is somewhat different from the question of assurance already considered. Eternal security is a doctrine of Scripture, a divine revelation of an abiding fact which exists, whether it is believed or not. Assurance is only the personal confidence in a present salvation.
The two schools of belief regarding eternal security have existed for several centuries and certain church creeds have taken positive sides on the question. The belief, or disbelief, in security is, however, more of a personal matter than credal; depending much on the extent of personal Bible study and heart response to the whole revelation of God. Because one is enrolled under a "Calvinistic" creed does not guarantee that he will himself be free from the distractions of mere human reason: on the other hand, because one is enrolled under an "Arminian" creed is no guaranty that he will not eventually learn to rest in every revelation and promise of God.

The question resolves itself to one issue: did Christ do enough on the cross to make it possible for God righteously to keep one saved, as well as righteously to save at all? Since this question strikes at the very heart of the revelation regarding the cross, its importance cannot be overestimated. The solution of the question involves the very foundation of personal rest and peace, and must qualify Christian service as well. No one can rest while in terror of eternal damnation, nor can one be normal in service if he is confronted with the superhuman task of self-keeping in the realm of the new creation.

A careful survey of the whole field of discussion regarding the security of those who are saved will reveal that one group return constantly in their discussions of this subject to the conclusions of human reason, to the uncertain evidence of human experience, and such Scripture as is cited by them, they "wrest to their own destruction." The other group are guided by revelation alone, believing that there is nothing about any phase of salvation that can be explained within the circumscribed limits of unaided reason or knowledge. Salvation began with God in another sphere, and its conditions, character and results are altogether in harmony with the eternal being of God, rather than with the vain imaginations of fallen man. Not one step can be taken toward salvation until the individual is prepared to project his confidence beyond the sphere of human understanding, and believe something of the unseen and otherwise unknowable as it is disclosed in the Word of God. This discussion is undertaken with the hope that it may enable some who have hesitated to go all the way in faith to be more able to do so to the glory of our covenant-keeping God. It need hardly be added that this discussion has only to do with the security of those who are saved in the true and Biblical sense. There is no divine promise of keeping for the mere professor who does not truly believe.

There are a few passages which have been thought by some to teach that salvation is insecure. These are to be taken up first. Following the consideration of these the more positive teachings of the Scriptures will be presented.

In taking up these so-called "insecurity passages," which number about twenty-five, it will be found that they have been given the character of doubt as to the keeping power of God only through misinterpretation. Thus they are made to contradict the much larger body of Scripture in which an absolute security is promised. The misinterpretation will usually be easily discovered by a careful examination of the whole context. Some of the passages to be taken up, it may be stated, have always been considered difficult, this being evidenced by the various renderings and expositions. It should not be concluded, however, that teaching of insecurity is warranted from the difficulties in these passages. The various renderings and expositions made by creditable expositors do not present teachings foreign to the whole counsel of God. God forbid that any effort should be made to "harmonize the Word of God." It is a consistent whole in its testimony, and only awaits our right understanding of all that it teaches. It will not do, therefore, to discredit the clear testimony of a "verily" of the Scriptures with an "if."

The passages in question may best be treated under classified groupings, and for want of space consideration of every passage will not be undertaken. What is true of one passage within a group will be found in the main to be true of the others.

I. Passages Dispensationally Misapplied.
Mat 24:13 (see also Mar 13:13; Mat 10:22): "But he that shall endure unto the end, the same shall be saved." This passage occurs in the midst of the "Olivet discourse," which was addressed to Israel only. They alone are "hated of all nations" (vs. 9). The context is a description of "sorrow" and "the great tribulation" (vs. 8 and 21), which period cannot even begin on the earth until the Church has been removed (1Th 5:9; 4:13-18). It cannot, and does not, apply to any saint of this dispensation. There is a sweet promise here for those in that terrible time who endure to its end.

Eze 33:7, 8 was true under the law; but is not true under grace.

Mat 18:23-35 (cf. Mat 25:30; 20:1-16) is of "servants" in God's vineyard, Israel. This is to be distinguished from the present preaching of the gospel in the "field" which is the world.

Forgiveness under the law was as ye forgive (Mat 6:14, 15). Forgiveness under grace is, like all gifts of grace, first, divinely bestowed, and then becomes an incentive in the believer's heart to exercise the same toward others (Eph 4:32). It must be noted that "servants" are not necessarily saved.

II. The False Teachers of "the Last Days."
1Ti 4:1, 2: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron." There is no reference here to personal faith. Those mentioned are said to depart from the faith. This is "the faith which was once delivered to the saints" (Jude 3).Very much of 2 Thess., 2 Tim., 2 Pet., 2 Jon., 3 Jon. and Jude concerns the "last days" just before the Church is removed from the earth. None of the New Testament Epistles are concerned with the Great Tribulation which follows the taking away of the Church; for the Tribulation has to do with Israel and the Nations. The Church is warned by an overwhelming body of Scripture against a coming apostacy and that false teaching which is to characterize her "last days" upon the earth. The false teacher who has turned from the Truth is never said to be saved; but God's judgment of him is sure. The above-named Epistles should all be studied with this in mind, especially 2Ti 3:1-5; 4:3, 4; 2Pe 2:1-22; 3:3, 4; 2Jo 1:9-11, and Jud 1:4-19. Jude writes of these false teachers as "they who separate themselves, sensual, having not the Spirit."

III. Moral Reformation.
Luk 11:24-26: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first." The Lord's object in thus presenting this truth was evidently to set forth the futility of mere moral reformation. Such a situation could never describe a Christian who from the moment he is saved is indwelt by the Spirit and by Christ.
IV. Christian Profession is Proven by Its Fruits.

1Jo 3:10: "In this the children of God are manifested, and the children of the devil: whosoever doeth not righteousness is not of God (note the fundamental divine requirement as stated in Jhn 6:28, 29), neither he that loveth not his brother." There is an important distinction to be made between enduring in order to be saved and enduring because one is saved. The Bible consistently presents the latter test. "If ye continue in my words, then are ye my disciples indeed" (Jhn 8:31). Of all the seed sown in the field but a small fraction became "wheat," the children of the kingdom. The rest sprang up, and was withered, or was caught away, or was choked. The present age is characterized by much merely formal profession. Within the mass of professors is the true "wheat." The divine test is always with regard to the essential character of the true child of God. As compared with the impotent, unregenerate nature, the divine nature does not sin, but tends to new aspirations and characteristics in daily life. It is so, and it must be so. The child of God still has the flesh, and this is said to "lust against the Spirit." The new nature does not commit sin: the old nature can do nothing else. Proof that one is saved is not found in sinless perfection; but is found in the fact that there are new desires and powers in the new creation. These can prevail over the old desires by the power of the Spirit. The Bible simply demands that there shall be some real evidence of the new life from God.

2Pe 1:10: "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things (mentioned in vs. 6-8) ye shall never fall" (stumble). Election is certainly of God (Rom 8:29). Peter, here, calls on the saints to make full proof, or to give real evidence of their election by the presence of certain virtues in their lives which he has just mentioned in the preceding verses. So, also, Rom 8:16-18 states that true children of God will suffer with Christ, rather than that they become children, or remain children by suffering. Rom 8:13: "For if ye live after the flesh, ye shall die" (ye are on the way to die) is qualified by verse nine: "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." It is this chapter of this great Epistle of salvation, it should be remembered, which presents the most unqualified revelations of security for the one who believes.

Jhn 15:6: "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." This difficult passage may best be understood in its probable relation to professors. The reference is to "a man" and not to a branch, as in verse two. In such a case "abide not in me" could hardly mean more than a pretense, or false profession which "men" disallow as they would gather and burn dead branches. This, like Jam 2:14-26, is a matter of justification before men by works which testify to the fact of the presence or absence of the new life. Men are judged only by the outward: "God looketh on the heart," and "He knoweth them that are his." The whole Epistle of 1 John is filled with these practical tests of the Christian's life and conduct. To this may be added 1Cr 15:1, 2 and Hbr 3:6, 14.

V. Various Warnings.
1. Christians are warned: Rom 14:15, "Destroy not him with thy meat, for whom Christ died." The effect of this sin is defined in 1Cr 8:11, 12: "But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." The effect of such sin is, therefore, the wounding of the weak conscience. The sin is most serious; but a true child of God will "never perish," and "will never die" (Jhn 10:28; 11:26).

2. Professors are warned: Mat 25:1-13 is of the ten virgins. Five had no oil, the symbol of divine life, though they had every outward appearance. They heard the judgment "I know you not," which could not be said of the least child of God.

3. Jews are warned: Hbr 10:26, "If we sin wilfully after we have received the knowledge of the truth, there remaineth no more a sacrifice for sins." The old Jewish sacrifices had passed and there was no longer that cure for sins. It was either to take Christ, who had died the sacrificial death for all, or to come into terrible judgment. Hbr 6:4-9, "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak" (vs. 9). Much is said here as having been divinely accomplished in certain individuals, but it is not a sufficient description of the true child of God; who is light; who is already a citizen of heaven; who has been sealed by the Holy Spirit; who bas been regenerated by the washing of the Word; and who has been recreated by the power of God. The passage is addressed to Hebrews and the first part of the chapter concerns their duty of passing from the elements of Jewish faith to Christ, and the warning is of their particular danger of substituting half truths for the full truth in Christ. That the passage is not for Christians is most evident from the closing verse of the context (vs. 9), which is preceded. by the illustration found in verses seven and eight.

4. Gentiles are warned: Rom 11:21, "For if God spared not the natural branches, take heed lest he also spare not thee." This message is addressed to Gentiles as contrasted to Israel, and is a distinction between God's dealing with Israel in one dispensation and with the mass of Gentiles in another dispensation, rather than a warning to saved individuals.

5. Two general warnings: Rev 22:19, "And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book." The warning is most general. That no child of God would be permitted to do this, or to come under this judgment, is assured in 1Cr 10:13 and Jhn 10:29.

1Cr 3:17, "If any man defile the temple of God, him shall God destroy (corrupt); for the temple of God is holy, which temple ye are." Another general warning of judgments which could never be the fate of the child of the Father (Jhn 17:11).

VI. Christians May Lose Their Rewards, Walk in the Dark, or be Chastened.
1. Rewards may be forfeited, or lost, but this cannot be said of salvation. 1Cr 9:27: "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway" (disapproved). The context is only of rewards and not at all of salvation. The word here translated "castaway" is adokimos, which is the negative form, by the prefix a, of dokimos. The negative form is translated by three English words in the New Testament: "castaway," once; "rejected," once; and "reprobate," six times. Three of the translations of "reprobate" are given a marginal rendering "void of judgment." Four meanings given to the word by the lexicons are "unable to stand test," "rejected," "refuse" and "worthless." The less severe form of the word is by the lexicons given first, which corresponds with the meaning given to it in the numerous translations in the Bible. The moderate meaning of the negative form of this word is demanded in the passage in question for at least four reasons. (1) The affirmative form of the word dokimos, used in the New Testament six times, is always translated in the Bible and defined by the lexicographers, as well, as meaning "approved," or "to stand test." "For he that in these things serveth Christ is acceptable to God, and approved of men" (Rom 14:18); "Salute Apelles approved in Christ" (Rom 16:10); "For there must be also heresies among you, that they which are approved may be made manifest among you" (1Cr 11:19); "For not he that commendeth himself is approved, but whom the Lord commendeth" (2Cr 10:18); "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2Ti 2:15); "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life which the Lord hath promised to them that love him" (Jam 1:12). If dokimos is always "approved," or "tested" as to rewards, it follows that its negative form is naturally "disapproved" or "failure under testing." (2) To give adokimos the severest possible meaning of being "cast off forever" would be to ignore wholly the meaning in the context. This is of rewards to the believer for faithful service. The passage opens with the words (vs. 18) "What then is my reward ?" And Paul's fear, as has been before stated, is lest through half-hearted ministry he should be disapproved. Salvation is not in question, for salvation is not once related in the Scriptures to dokimos, the affirmative form of this word. (3) To give adokimos the severest meaning in this passage would be to bring it into direct opposition to all the great promises of God concerning His purpose and power in salvation. (4) It is to choose a meaning of the word which is remote and in no way the usual use made of it in the Scriptures. Conybeare and Howson render the passage: "But I bruise my body and force it into bondage; lest, perchance, having called others to the contest, I should myself fail shamefully of the prize" (Life of St. Paul, Chapter 12).

1Cr 3:15. "If any (Christians) man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire." The whole context, again, is of rewards for Christian service. The work of God must stand. The child of God will himself be saved, though all his works are burned.

Col 1:21-23. "And you, that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death" (this is the work of God in salvation), "to present you holy and unblameable and unreprovable in his sight" (depends, not on His salvation, but); "if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard."

2. Christian fellowship may be lost through sin: "If we say that we have fellowship with him, and walk in darkness, we lie, and do pot the truth" (1Jo 1:6). This passage has to do with loss of fellowship (not salvation) through sin. The cure for a Christian's sin is not in a second regeneration and justification by faith, but rather, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (vs. 9). This is the believer's way back into blessed joy and fellowship with his Lord, and should never be confused with the establishment of the eternal grounds of salvation. The unregenerate are not saved by confessing, but by believing. Thus the Prodigal Son, representing the possible return of the Jewish publicans and sinners under the Jewish covenants and relationships, returned to his father on the ground of confession, and not by a birth, or generation. He was lost and was found, which has not the same significance as being lost and saved. He never ceased to be a son, and was restored to the former relation to his father by confession: "Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son." The same underlying truth will be found in the other parts of the same parable: "The lost sheep" and "The lost coin." Thus a saint of this dispensation, being under the new covenant, may return to his place of blessing by confession (1Jo 1:9). David did not pray that his salvation might be restored after his great sin; but he did pray: "Restore unto me the joys of my salvation," and that after his full confession had been made.

3. Christians may be chastened: 1Cr 11:29-32. "For he that eateth and drinketh unworthily, eateth and drinketh damnation (judgment) unto himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened of the Lord that we should not be condemned with the world." This passage has to do with a possible eating and drinking at the Lord's table in an unworthy manner, and the table is referred to in this passage as being an outward evidence of the believer's true fellowship with his Lord. He is thus warned against going to that table when there is unconfessed sin in his life, by that act assuming to be in fellowship with his Lord when he is not. The Father's method of dealing with His sinning child is then revealed. The sinning child may first judge himself, which he does by confessing his sins. If he judge not himself, he must be judged of his Father; but the Father's judgment is always chastisement and never condemnation with the world. The chastisement for the unyielding child, according to this passage, is that he may become "weak," "sick," or "sleep" (physical death).

Jhn 15:2. "Every branch in me that beareth not fruit he taketh away." The reference is evidently to true branches, which is not the case in verse six. From the fact that the Greek word airo has the meaning "lifting up out of its place," here translated from airei, "taketh away," it would seem probable that the reference is to the last form of chastisement mentioned in 1Cr 11:30. Such branches are taken home to be with the Lord (see, also, 1Ti 5:12, "Having judgment" which is chastisement for a child of God).
VII. Christians May Fall From Grace.

Gal 5:1-4. "Stand fast therefore in the liberty wherewith Christ hath set us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." "Falling from grace," it will be seen from this passage, is not caused by sinning. It is simply departing from the liberty wherewith Christ hath set us free. It is returning to the yoke and bondage of the law from which the death of Christ hath delivered us. Returning to the law, the liberty which is ours in Christ is lost, and Christ, as the grounds of liberty, is of no effect. It is all a question of the enjoyment of that priceless liberty in grace. There is not the slightest hint in the passage that God withdraws His grace, or that any aspect of salvation has been canceled. It is probable that many believers have never had a vision of their liberty in Christ; but this passage is of those who have known such liberty and then have been drawn back into the yoke and bondage of law observance.

From the foregoing it may be concluded that there is no Scripture, when rightly divided and related to the whole testimony of God, that teaches that a Christian may be lost. Nor is there any such example in the Bible. Of all the incidents and parables, none can be made to teach the loss of salvation. Moreover, if it were possible to lose it, there is no promise, or hint, in the Bible that it could be regained. The Bible reveals nothing concerning repetition of regeneration.
There are at least five general and common questions of doubt that are often raised which should also be considered before turning to the positive revelation regarding eternal security.

1. What if a believer's faith should fail?
Faith, it may be answered, is not meritorious. We are not saved because we possess the saving virtue of faith. We are saved through faith, and because of the grace of God. Incidentally faith is the only possible response of the heart to that grace. Saving faith is an act: not an attitude. Its work is accomplished when its object has been gained.

2. What if a Christian dies with unconfessed sin?
It is quite impossible that any believer knows, remembers, or has confessed every sin. Confession, after all, is but telling Him, and this could better be done, perhaps, in His gracious presence than otherwise. It is impossible that any would see His face if whole confession, or sinless perfection, should be made the condition of entering that blessed Presence. This question grows out of a very imperfect understanding of the finished work of Christ. Christ has died that sin might not keep us from God.

3. Does not the doctrine of security license people to sin?
Biblically, No; Experimentally, No. There is no greater incentive to holiness of life than to know one's own eternal position in Christ Jesus. It is, according to the Bible, God's superlative appeal for true Christian living. To the question, "Shall we continue in sin that grace may abound?" the unregenerate would answer "yes"; for that would be the voice of the fallen nature: but the regenerate will answer, "God forbid." To claim that teaching the doctrine of security will license people to sin is to ignore the mighty revelations of the believer's positions and the effect of these upon the life. It is to ignore the fact of the new divine nature which indwells each child of God. It is to ignore the new dispositions and tendencies flowing out of that new life. It is to ignore the imparted energy of God, "for it is God which worketh in you both to will and to do of his good pleasure." It is to challenge every revelation concerning God's plan of dealing with His child.
Experimentally no truly born-again persons have been known to live on a lower plane after they were saved than the plane on which they lived before they were saved, and very few have been known to take advantage of grace. Mere conversion, or reformation, may result in a return to a worse estate (Luk 11:24-26). On the other hand, to hold over people the superhuman obligation of self-keeping in Christ, is but to discourage them utterly in the purpose of true Christian living and incline them to discount the very standards of God. Such must ever be called from a back-slidden state. The Puritans were not self-named. The name was given them because of their great carefulness of life and piety. Yet every Puritan believed in security, and they may be classed with a multitude of the most devoted saints who have lived and believed according to the testimony of God.

4. Cannot we rebel and be released from Christ if we so choose?
A most unscriptural emphasis upon the supposed power of the human will has been made by some. The human will never acts alone (saved persons, Phl 2:13; unsaved persons, Eph 2:2), and God has undertaken to keep His own from all such sin. "And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom" (2Ti 4:18); "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (1Cr 10:13); "I give unto them eternal life; and they shall never perish" (Jhn 10:28); "Who are kept by the power of God through faith unto salvation ready to be revealed in the last time" (1Pe 1:5). Having really tasted the riches of His infinite grace and then preferring to be lost again would be the clearest evidence of insanity. We may be assured that God keeps any child of His who is so unfortunate as to lose his reason, and if such an one were to ask to be unsaved, and if it were possible, that one would be kept by the power of God through the dark night of insanity. For this he would give unceasing thanks to the Father through the ages to come.

5. Why the failure of so many converts? No one can really judge another; but it is evident that converts who fail are either misguided professors who went out from us because they were not of us" (1Jo 2:19), or they are saved and perhaps so poorly taught, or so neglected in shepherd care, that they are utterly confused and are "walking in darkness" (1Jo 1:6).

Conversion is but a human act of turning about. It can be done many times and even a believer may be converted (Luk 22:32). Being born again is a different experience entirely. With it there is no repetition whatever, nor occasion for repetition. Some modern revival converts who have heard nothing but appeals for reformation and a general exhortation to be identified with religion, can hardly be expected to come under the same gracious keeping of God, as the one who has come to God by Jesus Christ, and who has intelligently rested in the saving grace of God as revealed in His Son.

Updates... finally.

I've been meaning to write for SO long, but who has the time to do anything extra anymore? I'll be so jam-packed in the coming 2 weeks. My class will be over in 2 weeks and I still have a 10-12 page paper to write, study for the final, and of course all the coursework in between! It also looks like registration for the Fall will be opening up on the 18th. My paper has to be an exposition and review of a controversial passage.

Of the few I considered, I chose Hebrews 6:4-9, "4For in the case of those who have once been (A)enlightened and have tasted of (B)the heavenly gift and have been made (C)partakers of the Holy Spirit, 5and (D)have tasted the good (E)word of God and the powers of (F)the age to come, 6and then have fallen away, it is (G)impossible to renew them again to repentance, (H)since they again crucify to themselves the Son of God and put Him to open shame.

7For ground that drinks the rain which often falls on it and brings forth vegetation useful to those (I)for whose sake it is also tilled, receives a blessing from God; 8but if it yields thorns and thistles, it is worthless and (J)close to being cursed, and it ends up being burned. Better Things for You 9But, (K)beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. "

I've never really done a study on Hebrews and it's proving to be an interesting one. The whole book is focused on Christ and His superiority to the Old Covenant... at least that's the thrust of it. Some have said this passage points to a person losing their salvation. If anyone has any resources for me on this passage, please send them my way via facebook, email, in person, or a comment. I have a load of commentaries from the various eternal security perspectives. I need to some reasoning, arguments, commentaries and exposition from the other side of things... which tends to be a more Pentecostal perspective.

A couple weeks ago I did another object lesson with the kids on Wednesday night. I told the story in 1 Kings 3 about the 2 prostitutes and King Solomon. I described the prostitutes by saying they were bad ladies with bad jobs (does anyone know of another way to put it? Should I have not even thought about "sugar-coating" it?). I brought a real sword from my grandpa's house and a baby doll for the illustration. If you don't know the story, check out your Bible! It's really an "aahhhaaaaaaa" story! The kids were in awe at the fake demonstration. I didn't even have to tell them they couldn't touch the sword either. It wasn't sharp but the youth minister asked me not to let them touch it because their parents might not be fond of hearing that. The sad thing was that the problem child in the room was so bad he had to be put out and missed the story. :/ I really wanted him to be there and hear from God's Word.

House-sitting went alright for the most part. I got along with the big dog and told him I'd miss him as I said goodbye. the only real problem while I was there was when I decided to lock the garage door manually and then when I got home from work one night, I tried to turn it to unlock it and didn't think about there being a key lock (I didn't have the key anyway). So I tried to open it electronically and it jammed up. Oops! I went in through the front door and saw that it bent the bar that locked it. I bent it back to working condition and called the father of the house. he said he's heard horror stories of that happening and it tearing the garage door sections apart and he said it was fine and he was glad it didn't cause any major damage. When he got home though, he saw that the top panel is bent in some to where the light shows through. I didn't notice that! it still wasn't too major though and he was very gracious with me. Leave it to me to fumble up a good opportunity and break things. We don't ever use the garage doors really at my house and especially not an electric opener. It was a good experience though. I also learned that my quest for a comfy couch to study on is not a good one. They had a good couch and it only put me to sleep! It looks like I'm confined to a chair and a desk/table to stay awake and concentrate the best.

I'm also sad to say my friend got pretty badly sick and is still contagious so i wasn't able to baptize him yesterday night. I didn't go downtown either. I went with the family (first road trip together in a LONG time) to take my sis to meet my grandparents in Oklahoma (they like in Kansas) for us to drop her off with them for a few weeks over the summer. It gave me a lot of time to study. I haven't seen them in quite a while. It was nice to have lunch with them and catch up. Usually when we spend time with them, they spoil us kids. They bought Amie a new swimsuit and school clothes at a nearby Kohl's. As I spent some time with them, I could remember the immaturity and selfishness I used to experience when I saw them. I always knew they would spoil me and I always counted on it. This time I didn't feel any of that. In fact grandpa was surprised I didn't pick out any clothes for myself for them to buy. I suppose they assumed I would shop for myself even though it was only verbally expressed that we were going for Amie. I told them I was fine and left it at that. As we said our goodbyes, had our hugs, and drove off I was grateful to God for the glorious salvation and sanctification He had wrought within me.

Work has been quite a challenge lately. As you can imagine its the days before 4th of July and those are busy days for the grocery store folks! Friday afternoon I got a call from the Produce dept. manager saying his grandfather just died and he had to fly out to Arizona. He won't be back ready for work until Friday of next week. Friday I worked about 13 hours in total to help prepare for the weekend. they asked me to work on Saturday and I declined. I heard they had both store directors and multiple other employees throughout the store helping out back there. it's really cool to see the management of Tom Thumb getting into the grunt work and helping you out physically. In my 6 years with the company I've rarely seen that... and never have I seen it to this extent. Even the President of the company came in for a visit Saturday and I heard he didn't find anything wrong with us. That says a lot about how hard they were working.

The pastor taught on Philippians 4:10-13, "I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. 11Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13I can do all things through him who strengthens me. " It was a topical message on contentment being part of what a Christian looks like. He had many good things to say that challenged me. What I took away from it was that I should really be content with where God has me now, to be open, and willing to be taught and humbled. I've been so hypersensitive lately to my words that when I do try to speak or explain something... I mess it up or look weird and confused. It's bad enough that I'm a worrier... how much worse it is that I worry about my humility level and watch myself so closely in what I say. More often than not I've just been quiet about a lot of things. I think God reminded me of Christ's convicting words on worrying today and showed me not to dwell on it so much. There's obviously a balance. You don't wanna become lazy and a loose cannon, but you don't wanna worry yourself to death either. I'll continue in prayer for that.

And lastly, I got an answer about doing a Way of The Master group in church for the youth today. The Elder overseeing them decided not to do it. I talked with him for a little bit. I suppose it just isn't God's timing. Oh well... more time to focus on class. God is in control and I am not!

So there's an update! Time to get to schoolwork! I won't be doing anything extra for the next 2 weeks in an effort to accomplish the best work possible as class winds down.