That's cool, I think you're missing the point though. I'm asking if its just because you believed your saved, that means you are? Because according to the bible, there are people that are out there working miracles in His name, believing they will be saved, and yet Jesus says He never knew them. My question is, do you know your saved because you have some proof that no one else has? Is it a fact, or is it faith? Do you know, or do you hope?
Anyway, here are many verses throughout the bible that tell Christians to "endure to the end", "hold fast", "keep the faith", etc. Many warnings as well(I guess those are just there for reference and they don't really mean anything...there seems to be some argument as to the use of conjunctions in the warnings).
There are many parables of Jesus that seem to hold up my beliefs also.
Parable of the Pharisee and the Publican
Luke 18:9-14 (King James Version)
9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12I fast twice in the week, I give tithes of all that I possess.
13And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
**Both men were worshiping the same God. One man was professing His holiness(or maybe his salvation?), and the other was in total humility. Only one was justified.
Parable of the Ungrateful Servant
Matt. 18:23-25 (King James Version)
23Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
24And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
25But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
26The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
27Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
28But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
29And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
30And he would not: but went and cast him into prison, till he should pay the debt.
31So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
32Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
33Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
34And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
35So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
**The servant spurned the forgiveness and mercy of the king AFTER he had gratefully received it, and had to pay his own debt.
Parable of Watchful Servant
Luke 12:35-48 (King James Version)
35Let your loins be girded about, and your lights burning;
36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
37Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
38And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
39And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
40Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
41Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
42And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?
43Blessed is that servant, whom his lord when he cometh shall find so doing.
44Of a truth I say unto you, that he will make him ruler over all that he hath.
45But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
46The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
47And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
48But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
**A unfaithful servant will be cast out and counted with the unbelievers.
Parable of the Ten Virgins
Matthew 25:1-13 (King James Version)
Matthew 25
1Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
2And five of them were wise, and five were foolish.
3They that were foolish took their lamps, and took no oil with them:
4But the wise took oil in their vessels with their lamps.
5While the bridegroom tarried, they all slumbered and slept.
6And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
7Then all those virgins arose, and trimmed their lamps.
8And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
9But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
10And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
11Afterward came also the other virgins, saying, Lord, Lord, open to us.
12But he answered and said, Verily I say unto you, I know you not.
13Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
**10 pure virgins. Only 5 were ready with oil in their lamps. The Lord told the other 5 that He never knew them, even though they were waiting for Him at His wedding with their oil-filled lamps burning for most of the night.
Parable of the Wedding Feast
Matthew 22:1-14 (King James Version)
Matthew 22
1And Jesus answered and spake unto them again by parables, and said,
2The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3And sent forth his servants to call them that were bidden to the wedding: and they would not come.
4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
5But they made light of it, and went their ways, one to his farm, another to his merchandise:
6And the remnant took his servants, and entreated them spitefully, and slew them.
7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
8Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
9Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
11And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
12And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
13Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth.
14For many are called, but few are chosen.
**A man made it into the wedding feast without a wedding garment and was cast out.
Parable of the Fig Tree
Luke 13:6-9 (King James Version)
6He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9And if it bear fruit, well: and if not, then after that thou shalt cut it down.
**Unfruitful trees will be cut down.
Parable of the Talents
Matthew 25:14-30 (King James Version)
14For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16Then he that had received the five talents went and traded with the same, and made them other five talents.
17And likewise he that had received two, he also gained other two.
18But he that had received one went and digged in the earth, and hid his lord's money.
19After a long time the lord of those servants cometh, and reckoneth with them.
20And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
21His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
24Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
25And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
26His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
27Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
28Take therefore the talent from him, and give it unto him which hath ten talents.
29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
**Each man was a servant of their Lord, each one received talents from Him, but one servant hid his talent and was cast into outer darkness.
Anyway, you can see why some people hold the belief that it's possible to lose the faith that you once had. I started to go through the bible and write all the verses down that supported my belief, but I only made it to Numbers and already had a page full...but being the lazy/forgetful-self that I am...I haven't finished it yet. I'll try to work on it more.
Romans 10 sums salvation up the Romans road of salvation Romans 3:23 Romans 6:23 Romans Revelation 20:10-15 then Romans 5:8 and Then Romans 10 which is what ties it all together We people can no were saved! not hope but know Romans 10: 9-13 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
10For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
11For the scripture saith, Whosoever believeth on him shall not be ashamed.
12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
13For whosoever shall call upon the name of the Lord shall be saved.
there is two things that take place in this scripture 1 verse9 confess, 2nd BELIEVE then in verse13 CALL the verse says for whosoever shall CALL that means anyone then what happens SHALL BE SAVED ITS NOT A MYSTERY TO BE SAVED GOD MADE A SIMPLE SALVATION CHRIST PAID THE SIN DEBT WE OWE IF WE REALIZE WE ARE SINNERS AND THERE IS NO HOPE FOR US AND CONFESS THE LORD JESUS AND KEY WORD BELIEVE THEN CALL WE CAN BE SAVED BUT ITS A GIFT THAT WE MUST ACCEPT NOT EARN but recieve THE ONLY WAY TO HEAVEN IS THROUGH JESUS CHRIST
Yep, believe and you will be saved, but what does the bible say about falling into unbelief? I suppose that's just an empty and unnecessary warning. I would like to hear your thoughts on the parables though.
sure the parable on the Pharisee and the publican "Pharisee: The word itself comes from a Hebrew word meaning "to set apart" or "to separate". The Pharisees were a sect of the Jews. They believed in God, but they also believed that he operated according to their actions. (Your rewards/punishments were based on your works) They added their own traditions to the law, and seemed to think themselves holier because of it. They seemed to pride themselves on following what they said to be law to the letter, and to think this made them better than those they disagreed with. A Publican These were the tax collectors. Just like today, they weren't the most popular people in town! Often they were said to cheat the people, overcharging or extorting money from them. Thus they were regarded with disgust and contempt. They interacted with the "heathen Romans", which made them even more distasteful in the eyes of the Pharisees. Now, for the parable. We see both, a pharisee and a publican, entering the temple grounds to pray. The pharisee sees the publican, and starts his prayer thanking God, which in itself is a good thing, but look at what he's thanking him for. He's looking at his fellow man, pointing out his faults, and thanking God that he's not like him! Typical human nature, to think that we're better than others because of our actions, instead of recognizing that we've all been sinners just as unworthy of God's grace as the next person. He goes on to mention his own good works...that he fasted twice in the week (which was in ADDITION to the requirements of the law, another case of the Pharisees adding to the law and thinking it made them better people) and that he gave his tithes.
The publican's interaction with God is vastly different. Instead of seeing the sins of others and feeling himself to be better because he wasn't committing the same ones, he came to God acknowledging that he was a sinner. He didn't even dare to lift his eyes, but kept them lowered and smote himself, which was a common expression of sorrow. This action is telling, in that he was feeling remorse for his sins. Lastly, he doesn't offer any excuses, but begs God for mercy and acknowledges his sinful state.
The last verse in this parable tells us that the publican left justified.
The moral of the story? Proverbs 28:13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
God wants us to acknowledge our sins, and to place our full trust in HIM for our forgiveness and to recognize that it is only through him that we can obtain it, not through works of our own. He will bring down the proud, but those who come to him humbly and with pure intentions will be exalted by Him. We are not to look at others as a barometer of whether we're serving God properly, but only at what God has decreed for us.
Luke records some teachings of Jesus that parallel what He taught during the final week before the crucifixion. It might be that Jesus taught the same information on more than one occasion, or that Luke simply records the same information but without any chronological context as does Matthew. One such example is found at Luke 12:42-48, which is also recorded at Matthew 24:45-51. However, within the same context as what is given by the other Synoptics (The Synoptic gospels are Matthew, Mark and Luke), Luke often adds additional teachings not included by those others. We see this in the Parable of the Watchful Servants, which is found at Luke 12:35-41. But even though this parable is not recorded by Matthew or Mark, it directly correlates with the other parables of the second coming found in each of the synoptics. Luke 12:35 Let your loins be girded about, and your lights burning; This is addressed to those who will be living between Christ's departure from this earth (ascension) and His second coming. The issue is preparation through salvation relationship with God, which is acquired through trust in Jesus as the Messiah/Savior. Those who are thus prepared will be rescued from the affliction of those who are persecuting them, just as Paul taught at 2 Thessalonians 1:7-10.
Luke12: 36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
The slaves are members of the human race, all of which have creature responsibility to God and to God's Son, the Savior. Those who are waiting for the master are ones who have trusted in Christ as Savior and have a salvation relationship with God. The wedding feast is simply a part of the parable and has no spiritual correlation with the wedding of the church to Christ. Remember that a parable relates a normal situation in life in order to communicate one or two basic spiritual truths, and one should not take every detail of the parable and try to find a spiritual counterpart with some aspect of revealed truth. The return of the master from the wedding feast communicates the second coming of Christ, which is viewed here as being unexpected and without warning. That unexpectedness is explained at verse 40 as having no knowledge of the day, but does not preclude knowing the general season of the Master's return. Matthew records it at verse 24:50, as not knowing either the day OR the hour.
Luke 12:37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. Those of humanity who have trusted in Christ will be honored by Him. The language of mutual fellowship suggests the gathering of these believers to Himself when He comes in the clouds of the sky (Matthew 24:31; 1 Thessalonians 4:14-17; 2 Thessalonians 2:1).
Luke 12:38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
Both Matthew (Matthew 14:25) and Mark (Mark 13:35), divide the night hours into four watches, using the Roman system of measurement, and there is no reason to think that Luke would use the Jewish system, which divides those hours into three watches. The second watch thus, refers to the hours of 9 PM to 12 AM, and the third watch, from 12 AM to 3 AM.
However, I don't think that one can determine from this that Jesus will return at night because what is night in one part of the world is day in another part. It is simply used to indicate what has already been stated as unexpectedness.
Luke 12:39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
This reference to moral responsibility to one's home and household, not only gives divine support for the exercise of self defense in a burglar situation, but further illustrates the benefit of preparation for Christ's return.
Luke 12:40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
Once again, this is addressed to all members of the human race and exhorts preparation for Christ's return. Being ready refers to having a salvation relationship with God through personal trust in Jesus as one's Savior.
Luke 12:41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? Peter recognizes the general application of Jesus' teaching here, so asks for clarification. Does this exhortation apply to all people or just to the disciples? Jesus answers this by giving another parable (Verses 42-46), in which it is clearly stated that the consequence for not being prepared is total rejection and dismissal to the place of the unfaithful.
Luke 12:46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. This parable is also mentioned at Matthew 24:45-51, but Luke adds some factors that amplify the spiritual truths illustrated. The ONE spiritual lesson of this parable is that at the return of Jesus, there will be some who are accepted and some who are rejected. Beyond this, it is not wise to find too many other spiritual correlations to the many embellishments in the story.
I have already referenced and discussed the doctrine of salvation security and need only to remind the reader here, that it is impossible for a person who has been saved by God and is being held in God's grasp to ever lose his salvation. The unprepared servant here is clearly one who has not trusted in Jesus as the Messiah/Savior, has no relationship with God, and will be totally rejected at the return of Jesus for His elect.
There are some who think that this parable should be applied to believers only, and that the faithful slave is the believer in fellowship, and the unfaithful slave, the believer out of fellowship. The obvious focus in this parable is rejection of the unfaithful slave when Jesus returns. The believer, no matter whether he is in or out of fellowship with God will be gathered unto the Lord at His return, and the language of total rejection that occurs in this parable, cannot refer to any believer at that time. Part of the total rejection language in this parable is an assignment to the place of the hypocrite (Matthew 24:51) and the unfaithful (Luke 12:46), and the placement of the believer anywhere but "My Father's house (John 14:1-3)," at Christ's return is contrary to scripture. .............................
Luke 12:42, is The illustration pictures mankind in general, all of whom have creature responsibility to the Creator and are accountable to Him for having a right relationship with Him through faith in the Messiah. The servant who is faithful is one who has trusted in Jesus Christ as the Messiah/Savior.
Luke 12:43-44, is The language in the parable is symbolic of what happens when Jesus returns. It refers to the blessing of being with Christ, and should not be taken as some kind of literal assignment of responsibility. When Jesus returns, all who have trusted in Him will be gathered out of the earth, taken to heaven, and enter into eternal peace.
Luke 12:45 is This refers to a person, who in creature arrogance, ignores the Creator's call upon his life and chooses not to trust in Christ as the Savior. But instead, lives in the self-centeredness of his sin nature, indulging his pleasure lusts and oppressing others. The "long time in coming" phrase reminds us of what Peter writes at 2 Peter 3:3-4. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
4And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
Luke 12:46 is When Jesus comes back to this earth at the Day of the Lord, He will come as a thief in the night (1 Thes. 5:2; 2 Peter 3:10; Rev. 3:3; 16:15), unexpectedly (suddenly) and without warning to the unbelieving world (1 Thes. 5:3; Luke 21:34). For that matter, it is even possible for believers to be unprepared through carnality and be caught of guard (1 Thes. 5:4-11; Luke 21:34-36). However, all believers will be taken out, and only the unbelievers will remain to undergo the Day of the Lord judgments, and ultimately end up in the lake of fire unless they change their mind and believe in Christ during the period between the rapture and Armageddon. Paul mentions both aspects of judgment at 2 Thessalonians 1:6-9. At verse 6, "repay with affliction" refers to the Day of the Lord judgments (the wrath of God) administered to the unbelievers on the earth. At verse 9, "the penalty of eternal ruin," refers to the last judgment which assigns the unbelievers to the lake of fire (Revelation 20:11-15). When Jesus returns the unbeliever will be rejected by Him and remain on the earth. This rejection is communicated in the parable by the phrase, cut him in pieces.
This is a difficult statement. The Greek MEANS to cut something into two parts, however, based on context here, it seems to be idiomatic for scourging. Cut into two pieces would imply physical death, and if that were the case, then for this slave (in this normal human context), the fact that he would then be assigned to the place of the unbeliever (hypocrite at Matthew 24:51), would be quite meaningless. In addition, in the Luke passage, the fact that we have this category of disobedient slave divided into two types, who each receive different lashes from the whip, would indicate that the idea of "cut him in pieces" refers to a scourging rather than physical death. We do not have 3 different categories of faithless humanity here. We have only two and both will be "cut in pieces" when the master returns. However, if upon or after being cut in pieces, they are then assigned LASHES based on their respective awareness of God's demands upon them, then the idea of death associated with "cut in pieces," is not valid. Thus, it seems more reasonable that the term refers to the idea of scourging that really CUTS into the skin and peels it away from the body.
This is a difficult statement. The Greek MEANS to cut something into two parts, however, based on context here, it seems to be idiomatic for scourging. Cut into two pieces would imply physical death, and if that were the case, then for this slave (in this normal human context), the fact that he would then be assigned to the place of the unbeliever (hypocrite at Matthew 24:51), would be quite meaningless. In addition, in the Luke passage, the fact that we have this category of disobedient slave divided into two types, who each receive different lashes from the whip, would indicate that the idea of "cut him in pieces" refers to a scourging rather than physical death. We do not have 3 different categories of faithless humanity here. We have only two and both will be "cut in pieces" when the master returns. However, if upon or after being cut in pieces, they are then assigned LASHES based on their respective awareness of God's demands upon them, then the idea of death associated with "cut in pieces," is not valid. Thus, it seems more reasonable that the term refers to the idea of scourging that really CUTS into the skin and peels it away from the body.
The immediate problem with this is that we have no other place where the term is used in our literature (except at Exodus 29:17 in the LXX), and it is used quite consistently in secular literature for the practice of using sword or saw to cut someone in half. But I think that the context is stronger and I will interpret the phrase, "cut him in pieces," as the idea of a serious scourging.
After being rejected by Jesus at His return, the unbeliever is assigned to the place of the unfaithful hypocrite, (Matthew). He does not go immediately to that place, but is simply assigned to it. The final placement in the lake of fire will not occur until the last judgment, and although he will be rejected at the Day of the Lord return of Jesus, he will still have occasion to trust in Christ up until the battle of Armageddon. After that, all unbelievers will be removed from the earth and placed in Hades.
Then, sometime after the experience of flogging, the unbeliever will be assigned to the place of the unfaithful hypocrite, and at that place there will be "weeping and gnashing of teeth."
This image simply communicates the extreme sorrow, anger and frustration with what the person is experiencing in this place of judgment.
The phrase, "weeping and gnashing of teeth," only occurs 7 times in the Bible and always in connection with the final disposition of the wicked when he has been cast into the gehenna of fire (Matthew 8:12; 13:42; 13:50; 22:13; 24:51; 25:30; Luke 13:28).
In verses 47-48, we have an amplification of the punishment of being "cut in pieces" (scourging) based on personal knowledge of one's responsibility to God. This passage has been used to teach that there are degrees of punishment in hell, and on the surface, this seems to suggest that. However, the key is to recognize that the PRIMARY theme or lesson of this parable is that of acceptance or rejection by the Messiah at the Day of the Lord, and that eternal destiny is not even in view.
At the same time, it is difficult to determine the significance of these two very clear distinctions in punishment, that cannot be dismissed from the parable as an insignificant embellishment.
There will be two types of unbeliever left behind at the day of the Lord return of Jesus. (1) The one who was fully aware of what God expected of him, and (2) the one who did not know what God expected of him. Luke 12:47 is This clearly indicates the administration of a more severe punishment upon the one who is blatantly rebellious against God. It seems that these different degrees of punishment take place at the return of the Lord rather than at some time subsequent to that return.
The puzzle is, that one cannot advance much upon being left behind at the rapture. What then would be the significance of more lashes vs. fewer lashes?
The reason for this difference is stated at verse 48b as the principle of greater accountability. That is, the person who knows more of God's will for their life, is more accountable to God for failure, than is the one who knows less. I suggest that in this parable, the principle revolves around the gospel message. The doctrine of evangelism teaches that God reveals himself through the physical creation so that people can become aware of His existence; His eternal power and divinity (Romans 1:19-20).
The one who accepts this NATURAL revelation about God and begins to seek for Him will be given the specific gospel information about the Messiah's salvation provision. This person will be held accountable for accepting or rejecting the specific gospel message of "believe on the Lord Jesus Christ and you shall be saved" (Acts 16:31). However, if at the point of God consciousness, a person rejects the NATURAL revelation about God as seen in the physical universe, then God will have no obligation to give to that person the specifics of the gospel message. This person will be held accountable for his rejection (without excuse, Romans 1:20), and still be judged as an unbeliever, but the divine indictment will be less severe in that he did not PERSONALLY reject Jesus as the Christ. This is taught by Jesus at Matthew 11:20-24.
Then He began to reproach the cities in which most of His miracles
were done, because they did not repent.
Woe to you, Chorazin! Woe to you, Bethsaida!
For if the miracles had occurred in Tyre and Sidon
which occurred in you, they would have repented long ago in sackcloth and ashes.
Nevertheless I say to you,
it shall be more tolerable for Tyre and Sidon in {the} day of judgment, than for you.
And you, Capernaum, will not be exalted to heaven, will you?
You shall descend to Hades; for if the miracles had occurred
in Sodom which occurred in you, it would have remained to this day.
Nevertheless I say to you that it shall be more tolerable for
the land of Sodom in {the} day of judgment, than for you.
The performance of MIRACLES mentioned in this discourse refers to the visible manifestation of Jesus as the Messiah and indicates that greater revelation was given to Christ's generation than to the former generations mentioned. The unbelievers of both generations will be held accountable for their unbelief and both will be assigned to the lake of fire, but the former will receive a less severe indictment at the last judgment. The question is, does this "more tolerable" idea refer simply to the initial rebuke at the great white throne, or to the actual degree of eternal ruin (2 Thes. 1:9) in the lake of fire (Rev. 20:15)?
Where is the PUNCH? What is the significance of this warning by Jesus to the people of His generation, IF they simply receive a more severe verbal rebuke at the last judgment, BUT, share equally the torment in the lake of fire (Rev. 14:10-11; 20:10, 15)? It is very possible that the "punch" is the fact that the soul of the unbeliever is going to be more sad and miserable in view of HAVING KNOWN what was expected of him. Whereas, the unbeliever who did not know will be less disturbed at the Day of the Lord. HOWEVER, It might be more reasonable to think that the ignorant unbeliever would be MORE frustrated, angry and miserable, since the suffering he is in for was UNEXPECTED. The unbeliever who did know will also realize that the suffering he is going through was well proclaimed to him during is life on earth.
Luke 12:48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.
Again, we can clearly see that a less severe punishment is administered upon the one who is rebellious against God, but who does so ignorantly, that is, without a full understanding of his obligation to the Creator.
This is the one who has become aware of God via God Consciousness type revelation, but has not expressed interest in the Creator enough to elicit from God the proclamation of the gospel to that person. This refers to the one who has been taught the gospel and has rejected it. He is held more accountable and will receive a more severe indictment such as Jesus mentioned in Matthew.
YES AFTER ALL THAT THERE STILL IS ETERNAL SECURITY IN CHRIST JESUS YOU CAN NOT LOOSE SALVATION BECAUSE IT WOULD MAKE GOD A LIAR AND HIS WORD WILL NOT RETURN VOID
It doesn't make God a liar. I have no doubt that those whose names are in the book of life are saved and do have eternal security. I would just like to know why some people think they get to decide that they're saved when they have no reason other than "they feel saved", or "they're doing some good things". I know it's not exactly the same, but this reminds me of the parable of the pharisee and the publican a lot. Most people that believe in "once save, always saved" hold it over other people like they're better. "I was chosen! Unless you believe like me, you're either ignorant or lost!" I'm sorry, but it's pride and presumption. Plain and simple. If my name is in the book of life, then I do have eternal security, but I have not finished the race, I have not reached the goal. I do not know for sure. I can't read the book. I could be a unfruitful fig tree, or a unfaithful servant that decides later in life that God is too slow so I can do whatever I want. I can't see the future, and neither can you. Only God can see the future, and only God gets to decide who is saved and who isn't. I hope I'm saved, and I have the assurance that I will be saved if I continue to believe in Jesus and walk in His footsteps.
Anyway, the explanation you pasted of the parable left out some stuff. The servant was a servant of the Master, and he was faithful until the Master left and delayed His coming. He did believe, otherwise the distinction would not have been made about his portion being cast with the unbelievers. He fell into unbelief, and was cut off and cast out. The next two examples could be of saved servants that were not perfect, but they were chastised and still counted with the Master. Anyway, listen to God's word. Read it yourself, understand it yourself. I would rather trust the Holy Spirit to open my eyes instead of some guy that tries to ignore the bible and explain it away.
"Well, it doesn't really mean what it says...if you read definition 8.4b in Strong's Concordance, it actually means..."
