>#### Gift of perseverance > >The Gift of perseverance is the doctrine of Augustine of Hippo that persevering in the faith is a gift given by God, but a person can never know if they have the gift. According to Augustine, without having the gift of perseverance a person is damned, even if he seems to have been elected by grace. Augustine himself also believed that Cyprian held a similar view about perseverance being a work of God, and thus foreshadowing the Augustinian view. **Some Calvinists argue that the Augustinian view foreshadows the Calvinist doctrine of perseverance of the saints**. > > https://en.wikipedia.org/wiki/Gift_of_perseverance > [Matthew 13:20-21 NASB] 20 The one sown with seed on the rocky places, this is the one who hears the word **and immediately receives it with joy**; 21 **yet he has no firm root in himself, but is only temporary**, and when affliction or persecution occurs because of the word, **immediately he falls away**. > [Luke 8:13 NASB] Those on the rocky soil are the ones who, when they hear, **receive the word with joy**; **and yet these do not have a firm root**; **they believe for a while**, **and in a time of temptation they fall away**. How do advocates of the doctrine of *eternal security*, also known as *once saved, always saved* or *the perseverance of the saints*, explain God’s apparent withdrawal of the gift of perseverance from the individual described in Matthew 13:20-21 and Luke 8:13? In these passages, it seems that God allows a person to be exposed to the gospel, to experience genuine initial joy and even a measure of faith, yet for some reason does not grant them the gift of perseverance (otherwise they would have persevered). In other words, God is permitting this "sheep" to fall away from His hand, or never put this "sheep" in His hand in the first place, but why? Why is God not giving the gift of perseverance to the individual in Matthew 13:20-21 and Luke 8:13?

> [Hebrews 6:4-6 NASB] 4 **For it is impossible, 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**, 5 **and have tasted the good word of God and the powers of the age to come**, 6 **and then have fallen away**, to restore them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. > [Hebrews 10:26-31 NASB] 26 For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries. 28 Anyone who has ignored the Law of Moses is put to death without mercy on the testimony of two or three witnesses. 29 How much more severe punishment do you think he will deserve who has trampled underfoot the Son of God, **and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace**? 30 For we know Him who said, “Vengeance is Mine, I will repay.” And again, “The Lord will judge His people.” 31 It is a terrifying thing to fall into the hands of the living God. > [2 Peter 2:20-22 NASB] 20 For if, **after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first**. 21 **For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them**. 22 It has happened to them according to the true proverb, “A dog returns to its own vomit,” and, “A sow, after washing, returns to wallowing in the mire.” And other similar passages: > [Galatians 5:1-5 NASB] It was for freedom that Christ set us free; therefore **keep standing firm and do not be subject again to a yoke of slavery**. 2 Look! I, Paul, tell you that if you have yourselves circumcised, Christ will be of no benefit to you. 3 And I testify again to every man who has himself circumcised, that he is obligated to keep the whole Law. 4 **You have been severed from Christ**, you who are seeking to be justified by the Law; **you have fallen from grace**. 5 For we, through the Spirit, by faith, are waiting for the hope of righteousness. > [Luke 8:13 NASB] Those on the rocky soil are the ones who, when they hear, receive the word with joy; and yet these do not have a firm root; **they believe for a while**, **and in a time of temptation they fall away**. > [Matthew 13:20-21 NASB] 20 The one sown with seed on the rocky places, this is the one who hears the word and immediately receives it with joy; 21 yet he has no firm root in himself, **but is only temporary**, and when affliction or persecution occurs because of the word, **immediately he falls away**. > [John 15:5-6 NASB] 5 I am the vine, you are the branches; the one who remains in Me, and I in him bears much fruit, for apart from Me you can do nothing. 6 **If anyone does not remain in Me, he is thrown away like a branch and dries up; and they gather them and throw them into the fire, and they are burned**. > [Romans 11:18-22 NASB] 18 do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. 19 You will say then, “Branches were broken off so that I might be grafted in.” 20 Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; 21 for if God did not spare the natural branches, He will not spare you, either. 22 See then the kindness and severity of God: **to those who fell, severity, but to you, God’s kindness, if you continue in His kindness**; **for otherwise you too will be cut off**. > [1 Corinthians 9:24-27] 24 Do you not know that those who run in a race all run, but only one receives the prize? **Run in such a way that you may win**. 25 Everyone who competes in the games exercises self-control in all things. So they do it to obtain a perishable wreath, but we an imperishable. 26 Therefore I run in such a way as not to run aimlessly; I box in such a way, as to avoid hitting air; 27 **but I strictly discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified**. > [Revelation 3:5 NASB] The **one who overcomes** will be clothed the same way, in white garments; and **I will not erase his name from the book of life**, and I will confess his name before My Father and before His angels. > [Revelations 22:19 NASB] and if anyone takes away from the words of the book of this prophecy, **God will take away his part from the tree of life and from the holy city**, which are written in this book. How were passages typically quoted to refute OSAS interpreted by the early Church? You can find more passages here: * https://christianity.stackexchange.com/q/87015/117426 * https://christianity.stackexchange.com/q/12097/117426

In 1 John 5:16–17, John distinguishes between “sin that leads to death” and “sin that does not lead to death”: >If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that you should pray about that. All wrongdoing is sin, and there is sin that does not lead to death. (NIV) What are some biblical or practical examples of sins that would fall under the category of “sin that does not lead to death,” and how should Christians approach them in prayer and fellowship?

*"The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader."* The 4 living creatures and 24 elders are mentioned numerous times in Revelation. --- In Revelation 4: >4 Surrounding the throne I saw twenty-four other thrones on which **twenty-four elders** sat, dressed in white garments and with gold crowns on their heads. 5 From the throne came flashes of lightning, rumblings, and peals of thunder. Seven flaming torches burned in front of the throne, which are the seven spirits of God. 6 In front of the throne was something that resembled a sea of glass like crystal. In the center and around the throne, there were **four living creatures** covered with eyes in front and in back. 7 The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle in flight. 8 The four living creatures, each of them with six wings, were covered with eyes inside and out. Day and night they do not stop exclaiming: “Holy, holy, holy is the Lord God almighty, who was, and who is, and who is to come.” >9 Whenever the living creatures give glory and honor and thanks to the one who sits on the throne, who lives forever and ever, 10 the twenty-four elders fall down before the one who sits on the throne and worship him, who lives forever and ever. They throw down their crowns before the throne, exclaiming: 11 “Worthy are you, Lord our God, to receive glory and honor and power, for you created all things; because of your will they came to be and were created.” In Revelation 5: >6 Then I saw standing in the midst of the throne and **the four living creatures and the elders**, a Lamb that seemed to have been slain. He had seven horns and seven eyes; these are the [seven] spirits of God sent out into the whole world. 7 He came and received the scroll from the right hand of the one who sat on the throne. 8 When he took it, **the four living creatures and the twenty-four elders** fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones. The creatures and elders are directly mentioned again in 5:11 and 5:14. In Revelation 6: > 1 Then I watched while the Lamb broke open the first of the seven seals, and I heard **one of the four living creatures** cry out in a voice like thunder, “Come forward.” 2 I looked, and there was a white horse, and its rider had a bow. He was given a crown, and he rode forth victorious to further his victories. This pattern is repeated thrice more in the next passages, 6:3-8. The Lamb breaks the next seal, the next living creature cries out "Come forward", and the next horse and rider emerge. Then in Revelation 7, 14, 15, 19: > 7:11 All the angels stood around the throne and around **the elders and the four living creatures**. They prostrated themselves before the throne, worshiped God, > 14:3 They were singing [what seemed to be] a new hymn before the throne, before **the four living creatures and the elders**. No one could learn this hymn except the hundred and forty-four thousand who had been ransomed from the earth. > 15:7 **One of the four living creatures** gave the seven angels seven gold bowls filled with the fury of God, who lives forever and ever. > 19:4 **The twenty-four elders and the four living creatures** fell down and worshiped God who sat on the throne, saying, “Amen. Alleluia.” --- What does Christian scripture, major/longstanding tradition, or Church teaching tell us about the four living creatures and the twenty-four elders? Note that I am not asking for personal opinions or interpretations of these passages. Please do not post answers that "reason through" the passages, saying "because of X, the elders are probably Y", unless you are quoting or carefully explaining some source that is considered reasonably popular and scholarly by some body of Christians.

In Scripture, the number 7 is often associated with completeness or perfection — for example, God creating the world in 7 days (Genesis 1–2), the 7 seals, trumpets, and bowls in Revelation, and other symbolic uses throughout the Bible. Other examples include: **The seven spirits of God sent out into all the earth (Revelation 5:6)** **The seven eyes of the Lamb (Revelation 5:6)** **The seven golden candlesticks (Revelation 1:12)** **The seven churches (Revelation 1:20)** I have also heard references (both biblical and extra-biblical) to “the third heaven” (2 Corinthians 12:2) and to the concept of multiple heavens in ancient Jewish thought. My question is: If the number 7 symbolizes completeness in biblical numerology, is it reasonable or safe to conclude that there are seven heavens in total? Or would this be an overreach beyond what the Bible actually teaches? References: *Genesis 1–2 (creation week)* *2 Corinthians 12:2 (third heaven)* *Revelation 1, 5, 8, 16 (symbolism of seven)* *Revelation 1:12, 1:20, 5:6 (seven spirits, eyes, candlesticks, churches)*

I watched the debate between James White and Trent Horn on whether a Christian can lose their salvation: [DEBATE | Can a Christian Lose Their Salvation? | Trent Horn vs. Dr. James R. White](https://youtu.be/72TRODe8BdA) . It's remarkable how well-educated scholars, studying the same biblical passages, can reach such diametrically opposed conclusions, particularly on a doctrine as pivotal as salvation. One would expect that salvation, being a cornerstone of Christian faith, would be communicated by God with utmost clarity to His church. Yet, we find ourselves debating the mechanics of salvation and the possibility of its loss. How do Christians reconcile the extensive debates surrounding salvation doctrines with the expectation that such a crucial tenet of the Christian faith would be revealed with unmistakable clarity by God?

In [Matthew 25:1-12](https://www.biblegateway.com/passage/?search=Matthew+25%3A1-12&version=ESV) we read about ten young ladies (a bridal party) eagerly awaiting the arrival of the groom. Five of them run out of oil and have to go buy more, missing the groom's arrival and thus be excluded from the wedding feast. The groom is universally seen as representing Jesus, the women are seen as representing individual believers, and the oil is generally seen as representing God's grace. (See [my analysis](https://hermeneutics.stackexchange.com/a/20227/10092) on the parable and especially the symbolism of the oil.) A surface reading would seem to indicate that all the women were nominally believers in Jesus, but someone of them did not properly prepare for his arrival (i.e. for their death or Jesus' Second Coming). This would suggest that there is more to salvation than faith alone - an aspect that can be "bought". How do *sola fide* adherents explain this passage? A good answer should cite published commentary by notable advocates of salvation by faith alone.

In the following verse, did Jesus in fact say the word, the name of God, that no Jew would dare to say aloud at that time? > As soon then as he had said unto them, I am [he], they went backward, > and fell to the ground (John 18:6) If yes, why was He not tried for that before the high priest (there were so many witnesses after all)? If not, why then so many say that here He was quoting Exodus 3:14 (which means He DID pronounce the forbidden word)?

In Exodus, God commands Moses to strike a rock, and promises to make water flow in the desert for the people. > Behold, I will stand before you there on the rock at Horeb, and you > shall strike the rock, and water shall come out of it, and the people > will drink.” And Moses did so, in the sight of the elders of Israel. > (Exodus 17:6 ESV) Later on, God tells Moses to speak to a rock, promising to make water flow in the desert again. However, Moses strikes the rock again instead of speaking to it. Because of just this one thing, God tells Moses that he will no longer be permitted bring the people into the Promised Land. > “Take the staff, and assemble the congregation, you and Aaron your > brother, and **tell the rock before their eyes to yield its water**. > So you shall bring water out of the rock for them and give drink to > the congregation and their cattle.” 9 And Moses took the staff from > before the Lord, as he commanded him. 10 Then Moses and Aaron gathered > the assembly together before the rock, and he said to them, “Hear now, > you rebels: shall we bring water for you out of this rock?” 11 And > Moses lifted up his hand and **struck the rock** with his staff twice, > and water came out abundantly, and the congregation drank, and their > livestock. 12 And the Lord said to Moses and Aaron, “Because you did > not believe in me, to uphold me as holy in the eyes of the people of > Israel, therefore **you shall not bring this assembly into the land > that I have given them**.” (Numbers 20:8-12 ESV, emphasis added) Why was the punishment so harsh for what seems like a small infraction? Was there something greater or more symbolic going on here?

According to Catholic exegetes, were Mary Magdalen and Mary of Bethany the same person?

In Philippians 2:6–7 (ESV), Paul writes of Christ: >*“Though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.”* Some interpret this "emptying" (Greek: kenóō) to mean that Christ temporarily gave up or set aside His divine attributes, and became fully human in appearance and function. Others argue that He remained fully divine while also taking on full humanity — the doctrine of the hypostatic union. Does this passage support the idea that Jesus ceased to operate in divine nature during His earthly life, or is it describing something else (e.g., a voluntary humility or servant posture)? How do major theological traditions (e.g., Chalcedonian Christianity, kenotic theology) interpret this “emptying”?

Some say that Matt 24:40-41 is referring to a Rapture with the righteous Church removed first. But Jesus said very plainly that in the end time after the tribulations the angels will come and gather the Tares from the wheat first. So if you are taken first you are a Tare and will be cast into Hell to be burned. Tares are church goers who are not saved but of the evil one. Only then are the righteous people dealt with. I can't see how people could still interpret Matthew 24:40-41 with the Rapture idea? What am I missing? How do they interpret these passages in a consistent manner? >Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left. (Matthew 24:40-41) >As therefore the tares are gather and burned in the fire; so shall it be in the End of this World...Then shall the righteous shine forth as the sun in the kingdom of their Father. (Matthew 13:40-43)

In several instances we have a few sentences translated as “if” when clearly what is being said is not conditional and the word if is a clear mistranslation. I’ll give you a few examples and would like experts in Greek to give us the corrected accurate translation. Let’s start with Jesus Christ prayers in the garden of Gethsemane: In both Mark 14:36 Jesus outright says that all things are possible with His Father: > “Abba, Father,” He said, ***“all things are possible for You.*** There’s no if, ands or buts, Jesus is clear, all things are possible. However Matthew 26:39 it’s translated - > “My Father, ***if*** it is possible” It’s impossible for the text to say “if it is possible, as that contradicts the account in Mark as well as Jesus numerous teachings that with God all things are possible, a teaching Jesus stressed multiple times throughout the entire Old and New Testament. Another example would be Paul’s letter in 1 Corinthians 4. In 1 Corinthians 4:18-21 ***Paul says with 100% certainty that he is coming to the Corinthians.*** > Some of you have become arrogant, ***as if I were not coming to you. > But I will come to you shortly,*** if the Lord is willing, and then I > will find out not only what these arrogant people are saying, but what > power they have. For the kingdom of God is not a matter of talk but of > power. Which do you prefer? Shall I come to you with a rod, or in love > and with a gentle spirit? It would make absolutely zero sense for Paul to say he is 100% coming, even saying condemning anyone who says he isn’t coming as arrogant in verse 18, to then say “if God wills”, the word cannot be if, because he’s saying clearly that he is coming, even in the same verse/sentence that proceeds the if he reiterates that he is coming. Further it would make no sense for Paul to even say “if God wills” because that would assume he doesn’t know God’s will, which is impossible, the Apostles knew God’s will. So even the notion of them even saying “if” is impossible. I think the word should be translated as Since. When you replace the word “if” with since, the text makes sense, it aligns with doctrine. Father since it is possible. I will come to you shortly, since God wills/desires, and then I will find out..

***Zionism*** (political nationalism) certainly was not begun by Dispensationalists; and the occurrence of the Halocaust did give impetus to it. But Dispensationalist have strongly embraced it. And Zionist Dispensationalists often quote the Genesis 12 verse, ***God will bless those who bless Israel, and curse those who curse Israel*** to justify their support, spiritually, financially, and militarily, for the nation of modern Israel. >I will bless those who bless you, and whoever curses you I will curse, and all peoples on earth will be blessed through you. (Genesis 12:3) This is even though the majority of the Jews in Israel are either ***secular, or anti-Christian***. And are seen to persecute Christians living there. (Statements by King of Jordon, and news reports on TBN network who reluctantly received his report until they saw videos themselves of Jews disrupting Christian rites). And ***Christian Palestinians*** are not even on their radar screen! So how do ***protestant orthodox Christian scholars*** deal with this seminal verse about blessing Israel in contrast to the Dispensational interpretation? Which other scriptures do non-Disp. Christians appeal to, that causes them to treat ***all nation equally***, with love and mercy, without referring to any particular nation or political entity?

The Book of Jubilees is included in the canon of the Ethiopian Orthodox Church and known from the Dead Sea Scrolls. It retells the events of Genesis and part of Exodus, but with significant expansions, reinterpretations, and a highly structured chronological system based on 49-year "jubilee" cycles. Does the Book of Jubilees imply that the Genesis and Exodus accounts are disorganized, incomplete, or in need of correction? I'm especially interested in how this is understood within Christian theology, rather than purely literary or historical analysis.

What are the kinds of things the Apocalyptic Beasts in Revelation represent from a Catholic Perspective? Are they the Antichrist, individual kings, kingdoms, etc. I am especially interested in the **First Beast** and **The Second Beast**, which are introduced in **Revelation 13 (RSVCE) **.

Revelation 4:4 describes 24 elders seated around God’s throne, clothed in white and wearing crowns. Many commentators suggest that the number 24 may symbolize the **12 tribes of Israel** (Old Testament) and the **12 apostles** (New Testament), together representing the full redeemed people of God across both covenants. Do Christian scholars or traditions interpret the 24 elders in Revelation as symbolizing the unity of God's people — that is, 12 representing Israel and 12 representing the Church? Are there denominational views (e.g., Catholic, Protestant, Orthodox) that formally teach or reject this interpretation?

Genesis 2:2 says God rested on the seventh day after finishing His work, and Hebrews 4:9–11 speaks of a Sabbath rest for the people of God. Meanwhile, Jesus says in John 9:4, *“We must work the works of Him who sent me while it is day; night is coming, when no one can work.”* How do these concepts relate? Is “rest” purely eschatological, or is there a present spiritual rest for believers? And how should this impact how we understand the timing and urgency of Christian labor?

Old Earth Creationists (OECs) interpret the "days" in Genesis 1 as representing long periods (e.g., millions of years) rather than literal 24-hour days, to align with scientific evidence for an ancient Earth. What scriptural passages and theological arguments do OECs use to support this non-literal interpretation?

In Matt 16:24 Jesus tells His disciples to pick up their crosses and follow Him. How would the apostles have understood what He was saying? He spoke these words before He was crucified, so the mention of a cross is a bit strange to me. The Greek word is "stauros" or "stauron" which means an upright stake. Jesus does tell the apostles in verse 16:21 what would shortly come to pass (His crucifixion) but the verse doesn't make any mention of crucifixion. We could surmise that Jesus told them that He would be crucified and the text just doesn't explicitly mention it, that could be a reasonable explanation, but what if He didn't give them those details? It creates a dilemma of sorts. I'd be interested in hearing how other people understand this passage.