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How can we determine which of the two messages on salvation and sanctification is biblically sound? – Section Three
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COMPARING AND CONTRASTING THE TWO DIFFERENT SALVATION AND SANCTIFICATION MESSAGES—PART THREE
The verses we’re about to examine are the most contentious concerning the salvation/sanctification discussion. Are you ready to examine the remaining scriptural sections, when interpreted, that clearly distinguish the salvation approach and its relationship to sanctification?
Let’s begin by going to the book of Hebrews.
SALVATION CAN BE LOST—If They Shall Fall Away
Suggested Reading: Hebrews 6:1-9
1 Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, NASB
The writer to the Hebrews believers, some who were members of the church at Jerusalem, was reminding them that it was time that they separated themselves from the elementary (basic; fundamental) teaching (doctrine) about Christ and press on to maturity (the more elevated Christian [doctrines] and the holier living to which it was their duty to attain111).
Then, the author talks about the spiritual state of believers who fall away.
4-5 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, NASB
In the case (cannot be undone) of those (believers):
●who have once been enlightened (as these Hebrews listened to the message of the New Testament, the Holy Spirit enlightened their minds and hearts to clearly understand it. The work of the Spirit with reference to their understanding of New Testament truth had been so thorough that it needed never to be repeated for the purpose of making the truth clear to them112)
●and have tasted (some infer that these are unbelievers, of something less than full participation113; tasted but did not eat114)
However, the verb tasted (geusamenous derived from geomai) in Koine Greek is the same verb used in Hebrews 2:9.
But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for everyone. NASB
That Christ should taste death is for the benefit of everyone. The verb taste is in Koine Greek and is in the Aorist Middle Subjunctive. The Aorist tense means that at a point in time, He will have to choose (middle voice — the subject participates in the results of the action)— (subjunctive mood — the action of probability — maybe He will, maybe He won’t) to taste death (participle — the purpose as to why someone is doing something). Jesus could decide not to go to the cross; however, as this was not the case, He couldn’t only sample death but had to experience it to pay for the debt owed to God the Father satisfying His justice. Therefore, the idea is that the Hebrews tasted (experienced) the good word of God (of salvation, of initial conversion).
As such, they:
●have been made partakers (participated together) in the influences of the Holy Spirit,
●tasted (from experience) the good word (the gospel) of God and the powers (special blessings) of the age to come (the future dispensation of the rule of the Messiah).
6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame NASB
●have fallen away (have abandoned their faith), they cannot be renewed again to repentance (save them again).
SALVATION IS IRREVOCABLE—If They Shall Fall Away
Suggested Reading: Hebrews 6:1-9
1 Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, NASB
The writer to the Hebrews believers, some who were members of the church at Jerusalem, was reminding them that it was time that they separated themselves from the elementary (basic; fundamental) teaching (doctrine) about Christ and press on to maturity (the more elevated Christian doctrines and the holier living to which it was their duty to attain115).
Then, the author talks about the spiritual state of believers who fall away.
4-5 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, NASB
In the case (cannot be undone) of those (believers):
●who have once been enlightened (as these Hebrews listened to the message of the New Testament, the Holy Spirit enlightened their minds and hearts to clearly understand it. The work of the Spirit with reference to their understanding of New Testament truth had been so thorough that it needed never to be repeated for the purpose of making the truth clear to them116)
●and have tasted (some infer that these are unbelievers, of something less than full participation117; tasted but did not eat118)
However, the verb tasted (geusamenous derived from geomai) in Koine Greek is the same verb used in Hebrews 2:9.
But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for everyone. NASB
That Christ should taste death is for the benefit of everyone. The verb taste is in Koine Greek and is in the Aorist Middle Subjunctive. The Aorist tense means that at a point in time, He will have to choose (middle voice—the subject participates in the results of the action)— (subjunctive mood—the action of probability—maybe He will, maybe He won’t) to taste death (participle—the purpose as to why someone is doing something). Jesus could decide not to go to the cross, however, as this was not the case, He couldn’t only sample death but had to experience it to pay for the debt owed to God the Father satisfying His justice. Therefore, the idea is that the Hebrews tasted (experienced) the good word of God (of salvation, of initial conversion).
As such, they:
●have been made partakers (participated together) in the influences of the Holy Spirit,
●tasted (from experience) the good word (the gospel) of God and the powers (special blessings) of the age to come (the future dispensation of the rule of the Messiah).
6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame NASB
●have fallen away (have abandoned their faith; after all of the great spiritual privileges they had experienced119 this implies an entire renunciation of Christianity, or a going back to a state of Judaism, paganism, or sin120), they cannot be renewed again to repentance (to experiential restoration).
Restoration to what?
Please go to the book of 1 John.
1 John 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. NASB
If any believer sins, they should confess what they have thought, said, or done to God the Father. Why? So, they can receive God’s forgiveness. The word forgive means to remove discipline (chastisement) from God, to remove lost fellowship with God in time, and to recover the filling of the Spirit. What this has to do with is sanctification, i.e., our walk.
If there’s no repentance (no turning from their sin; no confession), they’ll be under divine discipline until God’s final judgment.
1 John 5:16 If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. NASB
They might die what’s called the sin unto death, i.e., God takes them home to heaven.
Where I’d like us to turn next is the book of 1 Corinthians.
SALVATION CAN BE LOST—Shall Not Inherit the Kingdom of God
Suggested Reading: 1 Corinthians 6:9-11
9-10 Or do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the kingdom of God. NASB
We’re told that the unrighteous shall not inherit the kingdom of God. Who are the unrighteous? Some believe the unrighteous are carnal believers who inflict injury on their brethren by defrauding or circumventing others, who, in short, are intent upon their own advantage at the expense of injuring others.121 They practice all sorts of egregious sins and don’t repent of such; because of this, they’ll not inherit the kingdom of God.
The words not inherit in Koine Greek means to not enter into. Another description is privileges without holiness are abrogated122 (nullified; invalidated). Their sinful lifestyle negated what they initially received when they responded to the gospel, i.e., entrance into the kingdom of God(the inner spiritual kingdom comprised of the Holy Spirit and additional blessings).
SALVATION IS IRREVOCABLE—Shall Not Inherit the Kingdom of God
Suggested Reading: 1 Corinthians 6:9-11
9-10 Or do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the kingdom of God. NASB
We’re told that the unrighteous shall not inherit the kingdom of God. Who are the unrighteous? The unrighteous are unbelievers, those whose lifestyle reflects the depravity of their sin nature. They will not inherit (enter into; take possession of) the kingdom of God because they didn’t respond to the gospel of salvation when it was presented to them.
11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God. NASB
Then, the Apostle Paul declared to the Corinthian believers that before they were saved, they habitually practiced some of these sins. And then he says but, i.e., when you repented of your sins and believed in Jesus, in God’s eyes (positionally), you are:
●washed (baptized into the Christian faith, being identified with Christ in his death and burial, being separated from sin’s power and likewise identified with Him in His resurrection, being a new creation as seen by God)
●sanctified (declared holy)
●justified (accepted as righteous; entered into a new relationship with God).
Each of these verbs in Koine Greek is in the Aorist Middle Indicative, which indicates that each expression represents a completed transaction. Because of this, their entrance into the kingdom of God is a done deal. However, if they choose to go back and engage in any of these sinful actions without repenting of them, the spiritual benefits of experiencing the fruit of the Spirit will be inoperative.
And now we come to one of the pinnacle sections of Scripture regarding the salvation/sanctification dilemma. This is found in verses from the book of James.
SALVATION CAN BE LOST—Faith without Works Is Dead
Suggested Reading: James 2:20-24
The Apostle James was instructing the Jews who were living outside of Palestine. By the way, some believe that the author was not one of the apostles but one of the brothers of Jesus. The topic of salvation/sanctification of works has come to the forefront.
20 But are you willing to recognize, you foolish fellow, that faith without works is useless? NASB
He states that faith (genuine faith; saving faith) without (that doesn’t produce) works is useless (worthless; has no existence; valueless in the matter of salvation123).
21 Was not Abraham our father justified by works, when he offered up Isaac his son on the altar? NASB
Then he mentions Abraham in this regard. Wasn’t he justified (proved to be righteous before men) by his works (by obedient faith) when he offered his son Isaac on the altar of sacrifice? The answer is yes.
22 You see that faith was working with his works, and as a result of the works, faith was perfected; NASB
He further explains that his faith was working with his works (true saving faith leads to action124;faith cannot exist without being active in works of righteousness125). Subsequently, by works (obedience to God’s commands) his faith was perfected (because of what he [did, his actions,] he proved that he really believed God126).
23 and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. NASB
24 You see that a man is justified by works, and not by faith alone. NASB
James concludes by saying, do you understand that by works righteousness is demonstrated and a believer is justified (proven righteous), and not by faith (severed from works) only?
SALVATION IS IRREVOCABLE—Faith without Works Is Dead
Suggested Reading: James 2:20-24; Romans 4:1-5
The Apostle James was instructing the Jews who were living outside of Palestine. By the way, some believe that the author was not one of the apostles but one of the brothers of Jesus. The topic of salvation/sanctification of works has come to the forefront.
20 But are you willing to recognize, you foolish fellow, that faith without works is useless? NASB
He states that faith (genuine faith; saving faith) without (that doesn’t produce) works is useless (idle; unfruitful; “inactive,” as the idea here, like money with no interest and land with no crops127).
21 Was not Abraham our father justified by works, when he offered up Isaac his son on the altar? NASB
Then he mentions Abraham in this regard. Wasn’t he justified (declared righteous before men) by his works (by obedient faith) when he offered his son Isaac on the altar of sacrifice? The answer is yes.
22 You see that faith was working with his works, and as a result of the works, faith was perfected; NASB
He further explains that his faith working with his works (it was so carried out as to show its legitimate and fair results. This does not mean that the faith in itself was defective before this128).Subsequently, by works (obedience to God’s commands), his faith was perfected (faith finds fulfillment in action129).
23 and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. NASB
24 You see that a man is justified by works, and not by faith alone. NASB
James concludes by saying, do you understand that by works righteousness is demonstrated and a believer is justified (shown to be righteous), and not by faith (a person is made righteous by what he believes and is declared righteous before men by what they do) only?
To further support the perspective that works evidences faith, but if it’s not apparent doesn’t annul saving faith is found in the book of Romans.
Romans 4:2 For if Abraham was justified by works, he has something to boast about; but not before God. NASB
The Apostle Paul is addressing a very important subject in the Christian realm: the relationship between salvation and works. He states that if Abraham was justified (received righteousness) by works (his own efforts; obedience to the law of circumcision), he’d have reason to boast, but not before (in the sight of) God.
3 For what does the Scripture say? "And Abraham believed God, and it was reckoned to him as righteousness." NASB
11b …that he might be the father of all who believe without being circumcised, that righteousness might be reckoned to them, NASB
18 In hope against hope he believed, in order that he might become a father of many nations, according to that which had been spoken, "So shall your descendants be." NASB
What was it then that caused him to be accepted as righteous before God?
It was that he believed God. He trusted in God and what He promised (that he would be the father of all those that believe and the father of many nations). And it (his faith; the non-act (the heart attitude) of trusting God130) was reckoned (put to his account) for righteousness (to regard and treat him in connection with this as a righteous man; as one who was admitted to the favor and friendship of God131).
We’ve come to another highly debatable section of the Scriptures on this topic. I thought about leaving it out because it’s found in the four gospels and not in the book of Acts, the Epistles, or the book of Revelation. However, because it’s referenced quite a bit concerning salvation/sanctification/works, we should take a look at it. Please turn in your Bibles to the book of Matthew.
SALVATION CAN BE LOST—Endure unto the End, the Same Shall Be Saved
Suggested Reading: Matthew 24:1-31
3 And as He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?" NASB
As Jesus departed from the temple in Jerusalem with His disciples, He told them that this structure would be destroyed in the future (the Romans would destroy it in 70 AD). Then, they asked Him what would indicate His coming (return) and when would be the end of the age?
Jesus responded, telling them of the things that would occur and advising them to beware of those who would claim to be Christ and deceive many. There will be international wars, civil wars, famine, pestilence, and earthquakes in different places. Believers will be afflicted (punished) and put to death, and many will stop believing in Him, even turning one another over to the authorities. Iniquity or wickedness will be everywhere, and brotherly love will no longer be a characteristic of those who follow God.
21 for then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall. NASB
Anyone who reads these passages of Scripture would conclude that He could be talking about the Church Age, the age during which we currently live. Others believe that the time frame has to do with a seven-year period called the tribulation when the church of believers will have been removed from the earth (1 Thessalonians 4:16-17), and the nations of the world will be at war concerning the destruction of the nation of Israel.
14 And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come. NASB
Some suggest that the gospel of the kingdom spoken here is not of the Holy Spirit, who comes and indwells those who repent and believe in Christ, but the gospel of believing in Christ as the Jewish Messiah, who will return to the earth preventing the entire annihilation of the Jewish nation and will set up a literal kingdom with its capital at Jerusalem, which was foretold to last for 1000 years.
However, before Christ returns, the persecution of the Jews will be relentless. With that in mind, this verse is in view.
13 But the one who endures to the end, he shall be saved. NASB
Those that believe this period refers to the Church Age will translate this accordingly. The one (who has responded to the gospel of grace through faith) who endures (standing firm against false prophets and for showing love in a world where evil is constantly spreading132) to the end (of his life on the earth) shall be saved (of one’s final salvation).
SALVATION IS IRREVOCABLE—Endure unto the End, the Same Shall Be Saved
Suggested Reading: Matthew 24:1-31
3 And as He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?" NASB
As Jesus departed from the temple in Jerusalem with His disciples, He told them that this structure would be destroyed in the future (the Romans would destroy it in 70 AD). Then, they asked Him what would indicate His coming (return) and when would be the end of the age?
Jesus responded, telling them of the things that would occur and advising them to beware of those who would claim to be the Christ and deceive many. There will be international wars, civil wars, famine, pestilence, and earthquakes in different places. Believers will be afflicted (punished) and put to death, and many will stop believing in Him, even turning one another over to the authorities. Iniquity or wickedness will be everywhere, and brotherly love will no longer be a characteristic of those who follow God.
21 for then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall. NASB
Anyone who reads these passages of Scripture would conclude that He could be talking about the Church Age, the age during which we currently live. Others believe that the time frame has to do with a seven-year period called the tribulation when the church of believers will have been removed from the earth (1 Thessalonians 4:16-17), and the nations of the world will be at war concerning the destruction of the nation of Israel.
14 And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come. NASB
Some suggest that the gospel of the kingdom spoken here is not of the Holy Spirit, who comes and indwells those who repent and believe in Christ, but the gospel of believing in Christ as the Jewish Messiah, who will return to the earth preventing the entire annihilation of the Jewish nation and will set up a literal kingdom with its capital at Jerusalem, which was foretold to last for 1000 years.
However, before Christ returns, the persecution of the Jews will be relentless. With that in mind, this verse is in view.
13 But the one who endures to the end, he shall be saved. NASB
Those that believe in Christ as the Jewish Messiah during the end of the Tribulation era will translate this accordingly. The one who endures (remains faithful to the Lord) to the end (of that period of time) shall be saved (of physical deliverance to enter the kingdom of God to be ruled by Christ for 1000 years).
We’ve come to the final classification. I’ve probably said it before, but I consider this verse to be the most controversial passage on this topic. Please turn to the book of 1 John.
SALVATION CAN BE LOST—No One Who Is Born of God Practices Sin
1 John 3:9
No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. NASB
This is a fascinating verse about a Christian’s chronic committing sin. It says that no one who is born of God (has been made the recipient of divine life133; those who are born from God through conversion reflect his character now in them, and those who are not [revealed] this by their nature as well134) practices sin (be in a state of sin135). The verb practices in Koine Greek is in the form of a present active indicative. This conveys the idea that it’s a statement of fact that a genuine believer will not continually choose to commit sin as he used to [do;] he doesn't sin habitually as he formerly did.136
Why not?
Because God’s seed (new divine life; new divine nature) abides (remains) in him. Therefore, he cannot continually sin because he is born of God (born into the family of God).
It can be deduced that if someone professes to be a Christian and lives in perpetual sin, they can’t be saved.
SALVATION IS IRREVOCABLE—No One Who Is Born of God Practices Sin
1 John 3:9
No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. NASB
This new translation will present an entirely different rendering. It says that no one who is born of God practices sin. The verb born in Koine Greek is in the form of a perfect passive participle. The perfect refers to the tense. It refers to an action committed in the past with present continual results. At a point in time, when someone responds to the gospel, they become born of [God, and,] that permanently, a spiritually alive individual.137 Subsequently, they can’t practice sin.
Why not?
Because God’s seed (new divine life; new divine nature) abides (is effective) in him. Therefore, he cannot continually sin (from what a Christian truly is at the level of his regenerate being138; so long as it (the divine nature) energetically abides, sin can have no place139) because he is born of God.
This isn’t to say that a believer can’t habitually sin. They can. However, when they were born again, they became a perfect new creation with a supernatural nature. Our who and our do are a million miles apart. Our do cannot affect our who, i.e., the new person we’ve become.
While operating in their new nature, a believer can’t habitually sin. If they continue to engage in their old nature, they’ll exhibit sinful words and actions but this won’t change their spiritual standing. However, the divine nature of which will unfortunately be rendered inoperative. To be begotten of [God and to sin] are states mutually excluding each other.140
Well, there we have it. We’ve looked at the same verses used to support two very different perspectives on the relationship between salvation and sanctification. One that says a believer’s salvation is earned and, as such, can be lost. The other says that salvation is by grace through faith, a one-time decision that cannot be undone. What I’d like to do now is leave you with some closing words in the final section. See you there.
But before we go there, I’d like to leave us with an article about discerning between truth and error. Isn’t this what this study is about — being able to determine which salvation/sanctification message is based on hermeneutics, which has to do with scriptural interpretation based on an analysis of grammatical features of the original languages of Hebrew, Aramaic, and Koine Greek along with the historical background (context)? I believe we’ll find this very informative. Enjoy!
DON’T LET ‘DISCERNMENT’ GIVE DOCTRINE A BAD NAME
I get frustrated sometimes by the lack of discernment I see from people who fly the “discernment” banner. Isn’t the whole point of discernment to be able to discern truth from error? To see clearly what is good and right as opposed to what is bad and wrong?
But those quick to champion discernment often place everyone into camps of “safe” or “dangerous.” And ironically, once you’ve got everyone properly placed and labeled, there’s really no need for discernment anymore. Just avoid the “bad” and embrace the “good.” The result is tribal factions that compete with the Corinthian church for the trophy of divisiveness.
Real Discernment Beyond Labels
Real discernment must go beyond all-or-nothing labels. Real discernment requires us to recognize truth wherever it may be found. You cannot benefit from the riches of church history, for example, unless you’re willing to glean the gold from forefathers and mothers in the faith who, at times, were in the wrong, sometimes egregiously so. And even today, real discernment also requires you to acknowledge error and falsehood, even when it comes from someone you usually revere as trustworthy and credible.
Real Discernment and Christian Freedom
Real discernment must also distinguish between serious deviations in doctrine and the kinds of ongoing disagreements over how best to apply Scripture in our day when no clear command has been given [to] us. Much of the infighting in churches today arises from disagreement over questions of wisdom and prudence—the best way to respond to a [crisis, how] to put into practice a political principle, or the posture to adopt toward the world we want to reach. True discernment is marked by restraint, uttering “Thus says the Lord” only in those areas in which the Scriptures clearly lay out a principle and path. Otherwise, we eviscerate Christian freedom and bind the consciences of believers without Christ’s authority.
I don’t want to imply that real discernment will shut down debate, appealing always to the virtue of “agreeing to disagree.” By all means, bring arguments (not quarrels). Make a case. Seek to persuade. Just remember, if you share the same commitment to Christian orthodoxy or belong to the same church and confess all the truth about Christ, you must put your political and pragmatic differences in perspective and work hard [not to] walk away from a brother and sister in Christ who sees our responsibility in this moment differently than you do.
Real Discernment and the Essentials
Real discernment must also recognize the difference between doctrines “of first importance” (1 Cor. 15) and important though secondary positions where Bible-believing Christians disagree. These second-tier doctrines do matter, as they often connect to first-order issues. But real discernment doesn’t conflate these issues and then turn to inflammatory and alarmist rhetoric.
This is where what often passes for “discernment” goes awry. Christians sometimes overreact to a perceived drift in doctrine. Setting up alarm bells to ring at the slightest possible misstep can turn us into hypercritical, overly alarmist Christians quick to pounce on any possible error. To assume the worst of a brother in Christ, or to be ever suspicious that anyone with whom you have doctrinal disagreement must be a wolf in disguise, is to fall prey to a self-righteous spirit and a tunnel vision that keeps us from seeing real dangers around us.
Even worse, such efforts at rooting out any possible error we see in others can lead us to assume the place for confrontation is in the barracks with our brothers and sisters rather than on the battlefield, where our proclamation of the gospel poses a threat to the powers and principalities of this world. Not everyone who claims the gift of “discernment” is truly discerning, especially those who fashion themselves as doctrinal police, ready to pounce on anyone for the slightest perceptible error.
And yet, labels do matter when it comes to orthodoxy and heresy. Don’t get so used to rolling your eyes at those who cry wolf so often that you start to think there aren’t any wolves. Alexander and Athanasius were right about Arius and Arianism. Augustine was right about Pelagius. The fact that some are wrong to see dangers everywhere doesn’t mean we should think there aren’t dangers anywhere.
Doctrine Matters
You cannot read the New Testament, especially the pastoral letters, without noting the stress the apostles placed on maintaining sound doctrine. But I’ve seen it happen: in order to avoid the excesses of those who fly the banner of “discernment,” some Christians lose the desire to stand up and speak out for orthodoxy when it’s truly in danger of being lost. It’s possible to go silent when speaking up for the truth is required.
My burden in writing The Thrill of Orthodoxy was to help believers recapture the wonder of Christian theology and the preciousness of biblical truth. I want to see the church grow in discernment—true discernment. That’s why we must lean on the global church for help in discerning what has been believed “everywhere, always, and by all” from differences among Christians in different regions and denominations. And we must lean on the church throughout history so we know when to issue anathemas and excommunications and when to put other heated debates in perspective.
Theology isn’t an arduous task of arranging irrelevant details. It’s an invitation into greater knowledge of this Jesus who has saved us. Jesus himself said that eternal life is to know God and the One he has sent. Real discernment means learning to speak in ways worthy of his majesty so we can describe his excellencies to others. 141
Endnotes
111Barnes’ Notes.
112Weust’s Word Studies.
113Bible Knowledge Commentary/New Testament.
114The Bible Exposition Commentary/New Testament.
115Barnes’ Notes.
116Weust’s Word Studies.
117Bible Knowledge Commentary/New Testament.
118The Bible Exposition Commentary/New Testament.
119Bible Knowledge Commentary/New Testament.
120Barnes’ Notes.
121Calvin's Commentaries.
122The Pulpit Commentary.
123Barnes’ Notes.
124The Bible Exposition Commentary/New Testament.
125Adam Clarke’s Commentary.
126UBS New Testament Handbook Series.
127Robertson’s New Testament Word Pictures.
128Barnes’ Notes.
129Bible Knowledge Commentary/New Testament.
130Jewish New Testament Commentary Pc Study Bible version 5, 1992. BIBLESOFT. WEB.
30 December 2024
˂http://www.biblesoft.com>.
131Barnes’ Notes.
132UBS New Testament Handbook Series.
133Weust’s Word Studies.
134IVP Bible Background Commentary.
135The Pulpit Commentary.
136Adam Clarke’s Commentary.
137Weust’s Word Studies.
138Bible Knowledge Commentary/New Testament.
139Jamieson, Faucet, and Brown Commentary.
140Jamieson, Fausset, and Brown Commentary.
141Trevin Wax. “Don’t Let ‘Discernment’ Give Doctrine a Bad Name,” TGC 1 January 2025
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