Briefly: Free will leading to leaving salvation?

Vancouver: Sunday

Listening to an online sermon, yesterday, a pastor opined (paraphrased as I do not have the sermon recorded or in text form) that a Christian cannot lose salvation, but can walk away from salvation.

The key texts of support that were used:

Matthew 7:21-23

New American Standard Bible (NASB)

21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

Footnotes: Matthew 7:22 Or works of power

Another key text from Revelation that I have discussed in an archived post (below), was used by this pastor in his sermon:

September 2013: Book of Life

Revelation 3:5

English Standard Version (ESV)

5 The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels.

While listening to this sermon a serious contradiction became apparent based on the pastor's use of Matthew 7 and Revelation 3 in support of his theology.

In Matthew 7, Jesus Christ is describing that at judgement there will be person's that did works in Jesus Christ's name, that he did not know. Reasonably, person's claiming to know Jesus Christ and the triune God, that did not.

Revelation 3, according to this pastor implies some Christians will have their names blotted out of the Book of Life.

But, if Jesus Christ never knew these people described by the pastor, based on Matthew 7, then reasonably their names were never written in the Book of Life in Revelation 3!

If the pastor's theology was correct, Matthew 7 should have had Jesus Christ stating, basically, that I used to know you. Then in Revelation 3, these persons could reasonably have their names blotted out.

The pastor missed the contradiction of his own proof texts, in context.

Better explanations of 'blot' theology were listed in my archived post, here edited...

Kane explains that medieval philosophers often referred to the book of life when discussing issues of predestination, divine omniscience, foreknowledge and freewill. Kane (1996: 82). There were philosophical and theological debates on whether Biblical texts rendered actually allowed for the concept of God adding or deleting names from the book. Kane (1996: 82). Some modern philosophers view it at as a record of the events in a person's life. Kane (1996: 82).

A.F. Johnson states that in the ancient world of the Hebrew Bible citizens names were kept in book until their deaths as a book of the living. Johnson (1996: 171). Implied is the connection between that book of the living and the book of life in the Scripture. Johnson writes that from Jesus Christ's words in Revelation 3:5 that he will not blot out the name of his followers, the overcomer's, from the book of life is the 'strongest affirmation that death can never separate us from Christ and his life.' Johnson (1996: 171).

Revelation scholar Mounce writes that Walvoord was troubled that some observers may take this meaning that some in Christ could lose their salvation. Mounce (1990: 113). It is not explicitly stated and Revelation elsewhere mentions the fate of those not in the book of life. Mounce (1990: 113). Those persons are not in Christ (Revelation 20: 15).

The point being I reason from Mounce that the distinction between those in the book of life and those not in the book has Biblically been made and there is not another Biblical sub-group. Mounce further states, and wisely so, that it is 'hermeneutically unsound to base theological doctrine solely on either parables or apocalyptic imagery. Better to allows the text, even when difficult. to present its own picture'. Mounce (1990: 114).

Johnson concludes that Revelation 3: 5 'implies that failure of appropriate human response may remove one's name from the book of life'. Johnson (1996: 171).

Mounce is more reasonable. From Revelation the concept that those in Christ remain in the book of life is prevalent. No more should theologically and philosophically be read into the text by theologians and philosophers as tempting as this may be...

Biblical concepts presented do not work against a compatibilist idea in favour of an incompatibilist concept. I reason the Revelation text is stating that those that remain obedient (as they are regenerated) shall not lose their salvation and will not have their name (s) blotted from the Book of Life.

JOHNSON A.F. (1996) 'Book of Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

KANE, ROBERT HILLARY (1996) ‘Book of Life’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

The Orthodox Study Bible: Matthew 1: 1-17 & very helpful study notes

Into the text!

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver. 

This text review continues... 

I reason that the previous seven introductory articles should suffice for this academic bible. Now in articles, I will review selected verses and comments from this bible, which most intrigued me when I purchased the text.

Author: Saint Matthew the Apostle (1)

Date: A.D. 50-75 (1)

Matthew 1: As I reasoned when reviewing this bible at my employer's book store, the academic notes with this Orthodox Study Bible are very helpful.

The New King James Version is used: (Online version virtually the same but not identical to text version)

1 The book of the genealogy[a] of Jesus Christ, the Son of David, the Son of Abraham:

Bible Study Tools is referenced

Biblehub.com is referenced

Jesus means 'O Lord save' (1) and Christ means the 'Anointed One, the Messiah' (1). Jesus Christ is therefore Ἰησοῦ χριστοῦ in Matthew 1 (Greek: Ἰησοῦς), the Greek form of the Hebrew name Yeshua (Hebrew: ישוע‎), the  Lord saves as the anointed one, the Messiah. Or, God saves us as the anointed Messiah. Ἰησοῦς is masculine as opposed to feminine or neuter (genitive Ἰησοῦ). It is genitive as in possessive and the word changes in form to indicate genitive in Matthew 1:1.

The incarnate God the Son was Jesus Christ.

This bible in notes writes that Jesus became a Jew and was in the lineage of Abraham, the Father of the Jews (and the Hebrews, my add). (1). Matthew and its genealogy reveals the history of God's choice of servants within humanity. (1). God had established a covenant of circumcision (Genesis 17) with Abraham (1). But, the work of Christ brings followers into the righteous of God incarnate himself. (1).

This can be seen in Romans, Galatians as examples.

The text notes that Luke's genealogy documents from Jesus back to Adam, while in Matthew the genealogy begins with Abraham. (1).

It is noted that in 1: 3 usually only men are mentioned in a genealogy, but in Matthew it mentions Ruth for example. (2). These are not exhaustive genealogies, but one's of theme and purpose as can be understood as Mathew and Luke are not identical.

This is a selective list in Matthew. (5).

The mighty Fraser: Autumn

The mighty Fraser: Summer

The Orthodox Study Bible: Church Art, Music

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver.

This text review continues...

Five sources of Christian tradition (iv) 

5) Church Art (vii)

The text notes (paraphrased) that this might be a surprising entry. (vii). I agree, although I can understand the artistic connection to icons. The importance of art is listed as within a holistic approach. (vii).

Iconography is listed as important. (vii). Such as portrayals of Jesus Christ, Mary, and the Saints. (viii).

Church music is also vital within Orthodoxy, including chants in liturgical services. (vii).

Architecture is also a sacred historical aspect of Orthodoxy. The traditional build of Orthodox Churches connects to the history of this Christian faith. (vii).

Moving ahead in this text, the issue of Icons and possible idolatry is dealt with. (xvi).

Do the icons of Orthodoxy border on idolatry? (xvi).

Again, as I documented in an earlier entry, I can accept the Orthodox claim the icons are never worshipped, only venerated, as in historical characters depicted, shown respect. (xvi). The text explains its view that Orthodoxy is very serious in regards to obeying the second commandment from the Hebrew Bible that (paraphrased) prohibits forms of idolatry, such as the worship of a craved image. (xvi).

I have referenced my Protestant, Reformed different theology in regard to veneration:

New American Standard Bible (examples)

Hebrews 9: 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.

Hebrews 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
---

In regard to reverence, related to prayer, Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of atonement and resurrection, and this eliminates the need for any human, finite mode of veneration.

My deduction is veneration to the Saints is also a form of mediation in some cases, at least, and this type of mediation is presented in the book of Hebrews as taking place through Jesus Christ that is both God and incarnated perfect man. Mediation should be directed toward God.

Further, as well as God the Son, God the Holy Spirit is also worthy of prayer, veneration and for mediation, this also eliminates the need for Saints in this process.

Romans 8:26-27 New American Standard Bible (NASB) (example)

26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the [a]saints according to the will of God.

Footnotes: Romans 8:27 Or holy ones

Also, within the Protestant tradition, especially Reformed and Evangelical, I would deduce, Mary the Mother of Jesus Christ is not given any special theological priority. As a biblical, Reformed theologian and philosopher of religion, I honestly cannot see reasonable, biblical, premises that would support a significant Mariology that is listed as a primary or even secondary key doctrine.

Mary should simply be respected as a servant of God as would many other historical characters from the Hebrew Bible and New Testament.

Vancouver, near work

Brief on slavery (Booklet)

How Can We Trust A Bible That Tolerated Slavery?, Herb Vander Lugt (1999-2004), Grand Rapids, RBC Ministries

This booklet is a useful free resource from my employer, the Canadian Bible Society at 1207 Kingsway, Vancouver.

My views represent only myself and hopefully are within God's perfect will...

The booklet includes the sections:

World history and slavery (2)

The Old Testament and slavery (4)

Slavery practiced by the patriarchs (6)

Slavery as regulated in Israel (10)

The New Testament and slavery (22)

Church history and slavery (28)

My take on slavery in brief:

From the Hebrew Bible, in a similar way as divorce, slavery was something tolerated and to some extent regulated by God. In my view, slavery is not part of God's original plan of creation in Genesis 1-3, or within the gospel plan. In other words, God wills it within his permissive but not perfect will.

1 Corinthians 7: 21

English Standard Version

Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.)

New American Standard Bible

Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that.

King James Bible Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
---

Within a New Testament/gospel, ethic, obedience to the gospel takes priority over freedom, including political.

In other words, if required, stay a slave to serve God, in Jesus Christ.

But, political freedom (and religious freedom) is preferable for the Christian.

An enlightenment era and historically forward ethic (not stating the enlightenment is the only era forward in world history where political and religious freedom was central) would typically place freedom as equal priority along with religious devotion. The enlightenment era has significant influence upon modern Western worldviews.

A possible tension for many modern biblical Christians.

I am in basic agreement with this quote from the booklet:

Jesus and the apostles didn't go on an anti-slavery crusade, because doing so would have been futile and hindrance to their primary mission. (27).

Admittedly, coming from relative freedom as a Canadian and British citizen, I would not personally accept slavery. Again, there is a philosophical tension.