Wolves in Sheep’s Clothing

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.” (Mat 7:15-20).

We think we can spot wolves. We say to ourselves, “Well, if I ever come across one, I’ll be sure to stay away.” But Jesus said that the only way they can be known is “by their fruits.” This indicates just how incredibly covert they truly are. They’re so extremely convincing as sheep that we CANNOT know them by any other way. And we’re fooling ourselves if we think we can. A “corrupt tree” can only be known in that it cannot “bring forth good fruit.” Therefore, we’ll know wolves by their fruits.

Christ later applied this same analogy of trees and fruit to the Pharisees, “Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh” (Mat 12:33-34). The mouth is to the heart what fruit is to a tree. As a tree is known by its fruit, the heart is known by the mouth. As Christ said of the Pharisees, “He that is not with me is against me; and he that gathereth not with me scattereth abroad” (Mat 12:30). Anyone not with Christ—saying what He said, preaching what He preached, and teaching what He taught—is against Him.

What Jesus Christ taught about His Father God and about Himself is the truth, and anyone teaching different is wrong. Trinitarian ministers teach different. Therefore, they’re wrong. Now, all they need to do is repent and begin teaching what Jesus taught. But if they won’t, then they’re not with Him but against Him. They’re known by their fruits. Their fruits betray them as wolves.

Trinitarian ministers are warm, funny, and down-to-earth. They’re family men that love their wives and children. They invest in the lives of others and shed tears of joy and sorrow with them. They labor and serve in the church and in the community. They sing praise music and know their Bible well. They foster and adopt children. They enjoy visiting over a cup of coffee and having cookouts and gatherings. But there’s just one glaring problem—they disagree with Jesus! Wolves can seem just like sheep and in some ways even more so. They can only be known by their fruits.

Paul taught that as the serpent was in the beginning, his ministers are now, “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit [breath], which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.” (2Co 11:3-4), “Satan himself is transformed into an angel [messenger] of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness” (2Co 11:14-15). His ministers pose as messengers of truth. They’re extremely subtle and convincing.

Trinitarian ministers preach “another Jesus,” a “Jesus” that is God Himself. They deny His literal begetting by preaching that He has always existed as God. They deny that He is now 100% human by preaching the illogical claim that He is both 100% God and 100% human at the same time. They deny that His miracles were of God Himself by preaching they were of Himself as God.

Trinitarian ministers preach “another gospel,” a “gospel” of sola fide or faith alone. They deny that we can live righteously to the standard Christ commanded by preaching we’re born with an innate sin nature that prevents it. They deny faithful service to Jesus as Lord by preaching a faith confession. They deny eternal life and annihilation by preaching that man is an eternal spirit being that will always exist either in heaven or in hell.

I was a Trinitarian for almost 30 years and had plenty of amiable disagreements with them along the way. However, the dynamics changed completely once I began agreeing with Christ in contradistinction with them. And I was shocked to hear some of the things that began coming out of their mouths. If you want to put them to the test yourself—and I’m not suggesting you should—just keep pressing them to agree with Christ that His Father is His God (Mat 27:46; Mar 15:34; Jhn 20:17; Rom 15:6; 1Co 3:23,11:3; 2Co 11:31; Eph 1:3,1:17; Col 1:3; Heb 1:9; 1Pe 1:3; Rev 3:12). You’ll find out if they’re with Him or against Him. They’re known by their fruits.

He that Hath an Ear, Let Him Hear

The Son of God was in complete unity with His Father as John recorded in his Gospel: “the Word was God” (1:1); “I and my Father are one” (10:30); “the Father is in me, and I in him” (10:38); “he that hath seen me hath seen the Father … I am in the Father, and the Father in me” (14:9,10); “thou, Father, art in me, and I in thee … we are one” (17:21,22). He always did the will of His Father: “My meat is to do the will of him that sent me” (4:34); “I seek not mine own will, but the will of the Father which hath sent me” (5:30); “not to do mine own will, but the will of him that sent me” (6:38); “I do always those things that please him” (8:29). And He always spoke what His Father had sent Him to speak: “he whom God hath sent speaketh the words of God” (3:34); “My doctrine is not mine, but his that sent me” (7:16); “as my Father hath taught me, I speak these things” (8:28); “I speak that which I have seen with my Father” (8:38); “For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak” (12:49); “the words that I speak unto you I speak not of myself” (14:10); “I have given unto them the words which thou gavest me” (17:8).

God the Father sent His Son into this world to do and speak as He had been sent. Therefore, to be right with God we must fully submit to His Son—obey what He commanded and agree with what He taught. Our only hope is listening to God’s Son. But if we won’t listen to Him, we’re completely hopeless.

Jesus Christ concluded His Sermon on the Mount with an analogy of two men that both built houses. One house stood because its builder was wise and started with a foundation while the other collapsed because its builder was foolish and didn’t. The correlation of this story is that “whosoever heareth these sayings of mine, and doeth them … every one that heareth these sayings of mine, and doeth them not” (Mat 7:24-27). His message is clear—salvation is by obedience to Him. If we’ll obey what He taught in His Sermon we’ll be saved, but if we won’t obey Him we’ll perish. Paul and James both reiterated this, “For not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom 2:13), “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas 1:22). We must listen to the Son of God and do what He said to be saved.

The Son taught this about the worship of God His Father, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.” (Jhn 4:23-24). Because God sought true worshippers, He sent His Son to teach the truth about Him. Since His Son lived and suffered and died for the truth He was sent to teach, do we suppose God will accept anything otherwise? Why subject His Son to horrible suffering and death for that end purpose only to later fudge on it? That the Son said we MUST worship His Father in the truth He taught, then we MUST. If we can be saved with a false view of God such as the Trinity, then Christ lived and died in vain.

In the Son of God’s parable of the Sower, He is the Sower preaching the truth to people’s hearts. And He declared, “Who hath ears to hear, let him hear” (Mat 13:9), “He that hath ears to hear, let him hear” (Mar 4:9; Luk 8:8). Obviously, “to hear” doesn’t mean to have sound waves vibrate over the ear drums. It’s to heed, mind, and take to heart what is heard; to submit, succumb, and surrender to it. The Son later said to all seven churches in Asia, “He that hath an ear, let him hear what the Spirit [breath] saith unto the churches” (Rev 2:7,11,17,29, 3:6,13,22). Essentially, He was saying, “If you hear anything, you had better listen to what I’m telling you!”

The Son of God stated before His death, “Every one that is of the truth heareth my voice” (Jhn 18:37), “Everyone on the side of truth listens to me” (NIV). And John later wrote, “We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth [breath], and the spirit [breath] of error” (1Jo 4:6). How do we know if we’re “of God” or not, if we belong to Him or not? It’s simple. Do we listen to His Son and His apostles or not? Those on the other side of the truth, speak against it: “spake against those things which were spoken by Paul, contradicting and blaspheming” (Act 13:45); “they opposed themselves, and blasphemed” (Act 18:6); “spake evil of that way before the multitude” (Act 19:9); “them that perish; because they received not the love of the truth, that they might be saved” (2Th 2:10); “resist the truth: men of corrupt minds, reprobate concerning the faith” (2Ti 3:8); “he hath greatly withstood our words” (2Ti 4:15); “the way of truth shall be evil spoken of” (2Pe 2:2). We MUST listen to the Son of God for any hope of salvation. If we won’t listen to Him, we’re completely hopeless.

The Gospel of Christ

When Paul began his letter to the Romans, “For I am not ashamed of the gospel of Christ” (1:16), he didn’t mean the gospel about Christ but the gospel Christ Himself preached as evident by how he ended his letter, “the preaching of Jesus Christ” (16:25). The true gospel message, the message that saves, is the message the Savior Himself preached. Paul’s entire letter of Romans is defining and explaining the gospel Christ preached. Salvation or eternal life isn’t according to our beliefs but according to our actions, “Who will render to every man according to his deeds [actions]: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” (2:6-7). “I know thy works [actions]” (Rev 2:2,9,13,19,3:1,8,15), “And, behold, I come quickly; and my reward is with me, to give every man according as his work [actions] shall be” (Rev 22:12).

Jesus Christ preached, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Mat 5:17), “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Mat 7:12). That “this is” the law and the prophets is that this one commandment of doing good is the satisfying of all that was required in the law and the prophets. With regards to the requirements of the Old Covenant law, there’s a distinction between the moral and the formal, the righteous and the ritualistic. There’s no change in what’s morally and righteously required of God’s people from the Old Covenant to the New—Christ preached the same righteous standard. What changed is the formal and ritualistic from which Christ set us free, “Stand fast therefore in the liberty wherewith Christ hath made us free” (Gal 5:1).

In Christ’s Sermon on the Mount, He said nothing of believing but everything of obeying. He began the main portion by declaring, “That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20). If we don’t live righteously according to the standard He taught in this Sermon, then in no case, without exceptions, will we enter His Kingdom. Toward the end of His Sermon, “And then will I profess unto them, I never knew you: depart from me, ye that work iniquity [anomia 458]” (Mat 7:23), “you lawbreakers!” (NET), “you who practice lawlessness!” (NKJV). The Greek anomia is contempt, transgression, or violation of law. And He ended His Sermon with, “Therefore whosoever heareth these sayings of mine, and doeth them … And every one that heareth these sayings of mine, and doeth them not” (Mat 7:24,26). It’s simple—if we do what He commanded we’ll be saved, but if we don’t we won’t be, “And why call ye me, Lord, Lord, and do not the things which I say? Whosoever cometh to me, and heareth my sayings, and doeth them … But he that heareth, and doeth not” (Luk 6:46,47,49).

Jesus Christ preached that we must fulfil the righteousness of the law: “I am not come to destroy, but to fulfil” (Mat 5:17); “That except your righteousness” (5:20); “But seek ye first the kingdom of God, and his righteousness” (6:33); “this is the law and the prophets” (7:12). And this was Paul’s gospel: “Therefore if the uncircumcision keep the righteousness of the law … if it fulfil the law” (Rom 2:26-27); “That the righteousness of the law might be fulfilled in us” (8:4); “for he that loveth another hath fulfilled the law … love is the fulfilling of the law” (13:8,10).

Jesus Christ preached faithfulness to Him as Lord: “Who then is a faithful and wise servant” (Mat 24:45); “Well done, thou good and faithful servant: thou hast been faithful over a few things” (Mat 25:21); “Well, thou good servant: because thou hast been faithful in a very little” (Luk 19:17); “He that is faithful in that which is least is faithful also in much” (Luk 16:10). And He preached that unfaithful servants will perish, “The lord of that servant … shall cut him asunder, and appoint him his portion with the hypocrites” (Mat 24:50,51), “And cast ye the unprofitable servant into outer darkness” (Mat 25:30). But to convey a different gospel message, throughout the New Testament the Greek noun [pistis 4102] and verb [pisteuo 4100] have been translated as “faith” and “believe” respectively, rather than “faithfulness” and “trust.” But Abraham isn’t our example of faith but of faithfulness: “because thou hast obeyed my voice” (Gen 22:18); “Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Gen 26:5); “So then they which be of faith [faithfulness] are blessed with faithful Abraham” (Gal 3:9). Furthermore, not even once were the early Christians called “believers,” but translations have been fudged to read that way: “All the believers were together” (Act 2:44 NIV); “All the believers were one in heart and mind” (4:32); “And all the believers used to meet together” (5:12).

The gospel of Christ is obedience to Him: “But they have not all obeyed the gospel” (Rom 10:16); “that obey not the gospel of our Lord Jesus Christ” (2Th 1:8); “he became the author of eternal salvation unto all them that obey him” (Heb 5:9).

The Least of These

Christ spoke of the sheep that will be on His right hand at the final judgment, “Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee?  Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Mat 25:37-40). And of the goats on His left, “Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me” (Mat 25:45). The difference between the two is whether their good deeds were done to “the least of these.”

Christ defined “the least of these” as the poor, maimed, lame, and blind as opposed to friends, brethren, kinsmen, and rich neighbors, “When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.” (Luk 14:12-14). His point is that our good deeds must be without any expectation of recompense in return. And since those esteemed by society as the least “cannot recompense thee,” then it’s doing good to them that indicates pure motives in the heart. Therefore, sheep as opposed to goats are those that hope for reward later from God expressed by good deeds to those that can’t reward them now.

Christ also taught, “For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.” (Luk 6:32-35). When we love those that don’t love us in return, and we do good “hoping for nothing again,” it expresses our hope for reward in eternal life.

Jesus taught, “Take heed that ye do not your alms [giving] before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven … That thine alms [giving] may be in secret [kryptos 2927]: and thy Father which seeth in secret [kryptos 2927] himself shall reward thee openly” (Mat 6:1,4). He emphasized our motives for giving. It’s our actions that indicate if our treasure is on earth or in heaven, which in turn reveals the motives of our hearts, “For where your treasure is, there will your heart be also” (Mat 6:21). Are we giving to get recognition and praise right now from people, or later from God? If we’re seeking praise from God, then our giving will be in kryptos or “secret.”

Paul said of those seeking eternal life, “To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” (Rom 2:7), that they continue doing good, waiting patiently to be rewarded in eternity. He went on to say, “In the day when God shall judge the secrets [kryptos 2927] of men by Jesus Christ according to my gospel” (2:16). God’s people will be judged by Jesus Christ—if their good deeds were done openly to receive praise from people, or secretly to receive praise from God. “But he is a Jew [praise], which is one inwardly [kryptos 2927]; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (2:29). The name “Jew” means “praise.” The true people of God live up to their name—they seek praise from God.

The sheep labor for reward in eternity: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1Co 15:58); “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Gal 6:9); “For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Heb 6:10); “that they may rest from their labours; and their works do follow them” (Rev 14:13).

At the judgment, many will boast of the good things they did in His name, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?” (Mat 7:22). But He will reply “Inasmuch as ye did it not to one of the least of these, ye did it not to me” (Mat 25:45). What will count as done toward Him will be how we treated “the least of these.”

Blessed are They that Do His Commandments

From the very beginning, God has required man to keep His commandments, “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen 2:17). But because he disobeyed, God banned him from the tree of life, “lest he put forth his hand, and take also of the tree of life, and eat, and live for ever” (Gen 3:22-23). And at the very end of Scripture we read that it’s those keeping His commandments that regain access to the tree of life, “Blessed are they that do his commandments, that they may have right to the tree of life” (Rev 22:14). From beginning to end, eternal life has always been about keeping God’s commandments.

The false gospel of sola fide or “faith alone” concocted about 500 years ago by Martin Luther asserts that we’re saved by faith and nothing but faith. In fact, if there’s anything other than faith, including obedience to God’s commandments, then we’re not saved. Furthermore, it’s claimed that salvation under the law of Moses was by keeping God’s commandments perfectly without ever sinning. But since nobody could do it, then salvation under the law was also by faith. This is not true. There was never a requirement of utter perfection under the Old Covenant.

The animal sacrifices offered under the law by the high priest were for the people’s sins and for his own: “And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house … and have made an atonement for himself, and for his household, and for all the congregation of Israel” (Lev 16:11,17); “And by reason hereof he ought, as for the people, so also for himself, to offer for sins” (Heb 5:3); “Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s” (7:27); “the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people” (9:7).

God’s mercy isn’t for those breaking His commandments but for those keeping them, “And shewing mercy [ḥese 2617] unto thousands of them that love me, and keep my commandments” (Exo 20:6; Deu 5:10), “the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy [ḥese 2617] with them that love him and keep his commandments to a thousand generations” (Deu 7:9).

Under the Old Covenant, God’s people were saved by living righteously in obedience to His commandments. But when they did sin, they would repent and offer an animal sacrifice that would cover it. And this is the same model under the New—as God’s people today, we must live righteously in obedience to His Son’s commandments and confess when we sin, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1Jo 1:9).

Since sola fide claims that Abraham is our example of faith or believing, therefore “faithful Abraham” (Gal 3:9 KJV, WEB, YLT) is mistranslated as “Abraham the believer” (NET), “Abraham, the man of faith” (NIV), “believing Abraham” (NKJV). But Abraham is our example of faithfulness to God in obeying His commandments, “thou hast obeyed my voice” (Gen 22:18), “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws” (Gen 26:5).

Paul taught, “For if Abraham were justified by works [actions], he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed [trusted] God, and it was counted unto him for righteousness.” (Rom 4:2-3). Abraham’s “actions” were that of building altars to offer sacrifices: “there he builded an altar unto the LORD, and called upon the name of the LORD” (Gen 12:8), “Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD” (13:4), “built there an altar unto the LORD” (13:18). That he “trusted God” is that he trusted God would one day provide the sacrifice for his sins, “God will provide himself a lamb for a burnt offering” (22:8).

God’s people under the law of the Old Covenant were saved by loving God and keeping His commandments, “them that love me, and keep my commandments” (Exo 20:6; Deu 5:10), “them that love him and keep his commandments” (Deu 7:9). Jesus said the same, “If ye love me, keep my commandments … He that hath my commandments, and keepeth them, he it is that loveth me … If a man love me, he will keep my words … He that loveth me not keepeth not my sayings” (Jhn 14:15,21,23,24). And John as well, “And hereby we do know that we know him, if we keep his commandments” (1Jo 2:3), “For this is the love of God, that we keep his commandments” (1Jo 5:3), “And this is love, that we walk after his commandments” (2Jo 1:6). Eternal life comes not to believers but to the obedient, “Blessed are they that do his commandments, that they may have right to the tree of life” (Rev 22:14).

Listen to Jesus!

We’re now living in the time Paul said would come, “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables [mythos 3454]” (2Ti 4:3-4). The Greek mythos is where the English “myths” is derived. The myths being taught today that the one true God is a Trinity of co-equal Persons, that man is an immortal spirit living inside a body that goes to heaven or hell after death, and that salvation is by faith didn’t come from Jesus Christ. But people have been turned to such myths and don’t want to hear the truth. They won’t listen to Jesus!

Everything the Son said is the truth: “grace and truth came by Jesus Christ” (Jhn 1:17); “And ye shall know the truth, and the truth shall make you free” (Jhn 8:32); “And if I say the truth, why do ye not believe me?” (Jhn 8:46); “I am the way, the truth, and the life” (Jhn 14:6); “Every one that is of the truth heareth my voice” (Jhn 18:37); “the truth is in Jesus” (Eph 4:21).

Jesus claimed He was begotten of God, “For God so loved the world, that he gave his only begotten Son … because he hath not believed in the name of the only begotten Son of God” (Jhn 3:16,18). His begetting was His beginning. Several times He called Himself the Son of God, and twice from heaven His Father called Him “My beloved Son.” However, He never called Himself “God,” and His Father never called Him “God.” Before His death, after His resurrection, and after being seating at God’s right hand, He called His Father “My God.” The doctrine of the Trinity is simply a myth that people want to hear. They won’t listen to Jesus!

Jesus never taught that people leave their bodies at death and go to heaven or a place of fire called hell. He taught the resurrection of the physical body, “And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jhn 5:29). And He taught that the resurrected body goes to a place of fire called geenna: “thy whole body should be cast into hell [geenna 1067]” (Mat 5:29); “having two eyes to be cast into hell [geenna 1067] fire” (Mat 18:9); “having two hands to go into hell [geenna 1067], into the fire that never shall be quenched” (Mar 9:43). But people want to hear the myth of going to heaven. They won’t listen to Jesus!

Jesus said that we must live according to the standard of righteousness He taught in His Sermon on the Mount or we won’t be entering His Kingdom, “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20). That “in no case enter” is that there absolutely will be no exceptions. We must live righteously.

Jesus also said that if we hear and do what He commanded, we’ll be like a house built upon a foundation that won’t fall, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock” (Mat 7:24-25). But if we hear and won’t do what He commanded, then we’ll be like a house built upon sand that will be destroyed, “And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it” (Mat 7:26-27). But people want to hear the myth that we simply need to believe and have faith. They won’t listen to Jesus!

After having been seated at the Father’s right hand, the Son gave messages to seven churches and concluded each by calling Himself “the Breath” figuratively seven times, “He that hath an ear, let him hear what the Spirit [Breath] saith unto the churches” (Rev 2:7,11,17,29, 3:6,13,22). These warnings were as if to say, “You had better listen to what I’m telling you because I’m the one that makes the final decision whether or not God will raise you to eternal life by His breath!” Eternal life is by God breathing life back into our bodies in resurrection. And since this determination has been given to the Son, He is the Breath metaphorically.

Being saved by the Savior is contingent upon listening to Him—agreeing with all He claimed, living by all He taught, and submitting to all He commanded. But if we won’t listen to Him, we have no hope of salvation. We’re utterly hopeless and can’t be helped. Paul prophesied of the situation today, “And they shall turn away their ears from the truth, and shall be turned unto fables [mythos].” People are listening to myths. They won’t listen to Jesus!

The Separated Breath

Introduction

Ask several Christians their view of the Holy Spirit and you’ll likely get an array of different answers. Most aren’t very confident in what they know and believe about this subject. Some say that it’s a force or a power while others maintain that it’s a personal being. The primary cause for the confusion is the Trinitarian teaching that the Holy Spirit is a person and the mistranslation of the Hebrew word ruwach and Greek word pneuma as “spirit” implying that it’s a person.

I was a Trinitarian the first 25 years of my Christian life, believing that the one God exists in three co-equal Persons—the Father, the Son, and the Holy Spirit. I didn’t reach this view of God through my own study of the Scriptures. Rather, it was imposed upon me by the teaching of my local church and theological books. Although it’s illogical that one God could exist as three Persons, I learned to just swallow that bitter pill and move on.

Eventually, I began studying the Scriptures concerning the Holy Spirit and concluded that it isn’t a person but God’s breath. The Hebrew “ruwach of God” in the Old Testament and Greek “pneuma of God” in the New Testament is the breath of God. It isn’t a personal being—a living, self-conscious, rational, and moral agent. It’s simply the breath of God or God’s breath from His mouth.

Concluding that the Holy Spirit isn’t a person is where my journey of learning the truth about God began. Once I came to that knowledge, then the entire doctrine of the Trinity was suspect. If Trinitarian teachers—scholars, theologians, and pastors—are wrong about one of the “persons” of the Trinity, then everything else they teach about God is on the table. In fact, everything else they teach about anything else is open for discussion. The doctrine of God is the most important subject of all. If highly intelligent and educated Trinitarian teachers are wrong about what’s most important, how can they be trusted to be right about anything else?

Introducing God’s breath

The first mention of God’s breath in the Scriptures is within the very first words, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit [ruwach] of God moved upon the face of the waters.” (Gen 1:1-2). In its initial introduction through God’s revelation, the ruwach of God is identified as something belonging to Him as His possession. It’s “the breath of God” or His breath. In the beginning, there wasn’t a person flying over the water like superman! God was blowing from His mouth, His breath across the surface of the water.

The next occurrence of ruwach in Scripture, it’s the wind, “And they heard the voice of the LORD God walking in the garden in the cool [ruwach] of the day” (Gen 3:8). Other Bible versions render it, “When the cool evening breezes were blowing” (NLT), “at the time of the evening breeze” (CSB), “at the breezy time of the day” (NET), “at the breeze of the day” (YLT). There’s no mistaking from the context that ruwach is simply air, wind, or breath.

The third time ruwach appears, God Himself is speaking about His breath, “And the LORD said, My spirit [ruwach] shall not always strive with man” (Gen 6:3). In its introduction it was “the breath of God” and now it’s Himself calling it “My breath.” Therefore, ruwach is of Himself, not an entirely separate being from Himself.

The fourth, fifth, and sixth occurrences of ruwach are about the breath of life from God in the nostrils of all living beings, “wherein is the breath [ruwach] of life” (Gen 6:17, 7:15), “All in whose nostrils was the breath [ruwach] of life” (Gen 7:22). This is referring back to the creation of man to life by God breathing into his nostrils, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath [neshamah] of life; and man became a living soul” (Gen 2:7). This is how God imparted life to man. We’re even told later in Scripture that the ruwach into man’s nostrils is simply God’s breath from His mouth, “By the word of the LORD were the heavens made; and all the host of them by the breath [ruwach] of his mouth” (Psa 33:6). It’s not a Person. It’s His breath from His mouth!

The ruwach and pneuma of God

In the Old Testament, the translators rendered ruwach as “breath,” “blast,” or “wind” when the immediate context forced it upon them: “And with the blast [ruwach] of thy nostrils the waters were gathered together” (Exo 15:8); “at the rebuking of the LORD, at the blast of the breath [ruwach] of his nostrils” (2Sa 22:16); “By the blast of God they perish, and by the breath [ruwach] of his nostrils are they consumed” (Job 4:9); “by the breath [ruwach] of his mouth shall he go away” (Job 15:30); “all the host of them by the breath [ruwach] of his mouth” (Psa 33:6); “he causeth his wind [ruwach] to blow” (Psa 147:18); “with the breath [ruwach] of his lips shall he slay the wicked” (Isa 11:4). However, when various contexts allowed the translators a degree of freedom to render ruwach as “spirit” to imply a person, they always took that liberty. It’s simply translator bias—rendering statements to comport with their beliefs and what they wanted communicated.

In the New Testament, the Greek pneuma translated consistently as “spirit” is the noun form of the verb pneo which means “to blow.” The contexts of all seven occurrences of this word agree: “And the rain descended, and the floods came, and the winds blew [pneo] … And the rain descended, and the floods came, and the winds blew [pneo]” (Mat 7:25, 27); “And when ye see the south wind blow [pneo]” (Luk 12:55); “The wind bloweth [pneo] where it listeth” (Jhn 3:8); “And the sea arose by reason of a great wind that blew [pneo]” (Jhn 6:18); “and hoised up the mainsail to the wind [pneo]” (Act 27:40); “that the wind should not blow [pneo] on the earth, nor on the sea, nor on any tree” (Rev 7:1). There’s nothing inherent in the word pneuma that implies a conscious personal being. It’s simply breath or wind as its verb counterpart attests. Also, pneuma is neuter in gender, not masculine or feminine which would be required if referring to a person.

Furthermore, the Greek pneuma is where the English word “pneumonia”—a respiratory infection in the air sacs of the lungs that causes difficulty in breathing and can be life-threatening—is derived. Also, “pneumology” which is the medical study of the lungs and respiratory organs. And “pneumatics” which is a branch of engineering using systems of compressed air.

Lastly, Jesus Christ Himself is the highest authority with the final word and He defined pneuma as breath by literally blowing from His mouth onto His disciples, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost [pneuma]” (Jhn 20:22). He also likened the new birth, “that which is born of the Spirit [pneuma] is spirit [pneuma]” (Jhn 3:6), to the wind blowing, “The wind [pneuma] bloweth [pneo] where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit [pneuma]” (Jhn 3:8). Jesus Christ Himself said that pneuma is like the wind blowing.

God’s Breath is our life

Man isn’t an autonomous immortal spirit being that can live outside the body. That’s simply Roman Catholic Church doctrine rooted in Greek philosophy and appropriated by the Protestant reformation. Man is simply a physical being formed from the earth and brought to life by God breathing into his nostrils, “And the LORD God formed man of the dust of the ground, and breathed [naphach] into his nostrils the breath [neshamah] of life; and man became a living soul” (Gen 2:7).

The Hebrew verb naphach simply means “to breathe” or “to blow” as it’s used in all eleven of its other occurrences in Scripture: “a fire not blown [naphach] shall consume him” (Job 20:26); “I have caused to breathe out [naphach]” (Job 31:39 YLT); “Out of his nostrils goeth smoke, as out of a seething [naphach] pot or caldron” (Job 41:20); “Behold, I have created the smith that bloweth [naphach] the coals in the fire” (Isa 54:16); “I see a seething [naphach] pot” (Jer 1:13); “She hath breathed out [naphach] her spirit” (Jer 15:9 YLT); “to blow [naphach] the fire upon it … I will gather you, and blow [naphach] upon you in the fire of my wrath” (Eze 22:20-21); “O breath, and breathe [naphach] upon these slain, that they may live” (Eze 37:9); “I did blow [naphach] upon it” (Hag 1:9); “ye have snuffed [naphach] at it” (Mal 1:13).

The Hebrew noun neshamah in “the breath [neshamah] of life” is used synonymously with ruwach in several other places of Scripture: “All in whose nostrils was the breath [neshamah] [ruwach] of life, of all that was in the dry land, died” (Gen 7:22); “at the rebuking of the LORD, at the blast [neshamah] of the breath [ruwach] of his nostrils” (2Sa 22:16); “By the blast [neshamah] of God they perish, and by the breath [ruwach] of his nostrils are they consumed” (Job 4:9); “All the while my breath [neshamah] is in me, and the spirit [ruwach] of God is in my nostrils” (Job 27:3); “But there is a spirit [ruwach] in man: and the inspiration [neshamah] of the Almighty giveth them understanding” (Job 32:8); “The Spirit [ruwach] of God hath made me, and the breath [neshamah] of the Almighty hath given me life” (Job 33:4); “If he set his heart upon man, if he gather unto himself his spirit [ruwach] and his breath [neshamah]” (Job 34:14); “O LORD, at the blast [neshamah] of the breath [ruwach] of thy nostrils” (Psa 18:15); “he that giveth breath [neshamah] unto the people upon it, and spirit [ruwach] to them that walk therein” (Isa 42:5); “for the spirit [ruwach] should fail before me, and the souls [neshamah] which I have made” (Isa 57:16).

Since man is from the earth and brought to life by God’s breath in his nostrils, then death is the departing of the breath and the returning of the body to the earth: “If he set his heart upon man, if he gather unto himself his spirit [breath] and his breath; All flesh shall perish together, and man shall turn again unto dust” (Job 34:14-15); “Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust” (Psa 104:29); “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish” (Psa 146:4); “Then shall the dust return to the earth as it was: and the spirit [breath] shall return unto God who gave it” (Ecc 12:7).

Taking this further, since life and death consists of the imparting and departing of God’s breath in man’s nostrils, then resurrection from the dead to eternal life is consistent with this. God raises the dead by breathing life back into the body: “It is the spirit [breath] that quickeneth” (Jhn 6:63); “the Spirit [breath] of life in Christ Jesus” (Rom 8:2); “the Spirit [breath] of him that raised up Jesus from the dead” (Rom 8:11); “a quickening spirit [breath]” (1Co 15:45); “quickened by the Spirit [breath]” (1Pe 3:18); “the Spirit [breath] of life from God entered into them” (Rev 11:11).

The Son of God became fully human just as we are—a physical being with God’s breath in His nostrils. He isn’t a dual-being but a human being. The breath in His nostrils returned to God when He died, “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit [pneuma]: and having said thus, he gave up the ghost [exhaled]” (Luk 23:46). And God’s breath returned to Him when He was raised, “the Spirit [breath] of him that raised up Jesus from the dead” (Rom 8:11), “quickened by the Spirit [breath]” (1Pe 3:18).

Our hope is eternal life

The hope of God’s people has always been bodily resurrection to eternal life: “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD” (Lev 18:5); “And though after my skin worms destroy this body, yet in my flesh shall I see God” (Job 19:26); “my flesh also shall rest in hope” (Psa 16:9); “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psa 17:15); “The wicked is driven away in his wickedness: but the righteous hath hope in his death” (Pro 14:32); “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” (Isa 26:19); “And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them” (Eze 20:11); “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan 12:2); “Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith” (Hab 2:4); “And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jhn 5:29); “of the hope and resurrection of the dead I am called in question” (Act 23:6); “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Act 24:15); “the hope of the promise made of God unto our fathers” (Act 26:6); “for the hope of Israel I am bound with this chain” (Act 28:20); “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ” (Rom 5:17); “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” (1Co 15:21-22); “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phl 3:21);  “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope” (1Th 4:13); “In hope of eternal life, which God, that cannot lie, promised before the world began” (Tit 1:2); “That being justified by his grace, we should be made heirs according to the hope of eternal life” (Tit 3:7); “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power” (Rev 20:6).

The consequences of God’s breath as a person

God’s breath as a person isn’t the truth and isn’t reality. By making His breath into something it’s not, it encroaches upon His glory—that His breath is not only a person but even a person that is co-equal with Himself! Trinitarianism is somewhat analogous to the people of the United States affirming that the President’s son is co-equal with him and even the President’s breath from his mouth and nose is another person that’s also co-equal with him.

The primary ramification of misrepresenting God’s breath as a person is that it not only allows but also requires a different message of salvation. Because if ruwach and pneuma isn’t God’s breath, then it isn’t God’s breath in our nostrils that makes us alive—we’re inherently immortal spirit beings living inside a body. And if we’re inherently immortal spirit beings, then death isn’t the cessation of life and perishing isn’t annihilation. And if we’re inherently immortal spirit beings, then eternal life isn’t resurrection by God’s breath in our nostrils to never die again but an internal change of the immortal spirit being from spiritual death to spiritual life. Therefore, Christianity isn’t a life of faithful service to the Lord Jesus Christ in hope of eternal life at His return but a one-time faith confession to go to heaven after death. The consequence of a wrong view of God and a wrong view of man is a wrong message of salvation which is no salvation.

The Greater Light ruling the Day

A favorite saying of many is, “If it’s new, it’s not true!” Well, it doesn’t get any older than “In the beginning”! The gospel message of salvation was shown in a mystery from the very beginning to leave us without excuse.

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided [badal] the light from the darkness. And God called the light Day, and the darkness he called Night. (Genesis 1:1-5)

The Hebrew verb badal means “to divide,” “to separate,” or “to sever.” These very first words of God in the beginning were figurative and prophetic of what He would later perform by dividing, separating, or severing His people from all other people, “I am the LORD your God, which have separated [badal] you from other people … have severed [badal] you from other people, that ye should be mine” (Lev 20:24, 26). God’s people are light which He called “Day,” and all other people are darkness which He called “Night.” Then God proceeded to distinguish them both by a ruler over them.

And God said, Let there be lights in the firmament of the heaven to divide [badal] the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide [badal] the light from the darkness: and God saw that it was good. (Genesis 1:14-18)

This is what Paul meant by “in heavenly” at the beginning of Ephesians: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [epouranios] places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love” (Eph 1:3-4). God’s chosen people were shown by the Greater Light in heaven ruling over them while all other people are ruled by the lesser light, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [epouranios] places” (Eph 6:12), “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph 5:8).

The Greater Light shown in the beginning is now sitting at the right hand of God, greater and far above all principalities and powers, “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly [epouranios] places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph 1:20-21). Paul earnestly wanted us to understand these things, “The eyes of your understanding being enlightened” (Eph 1:18), but those ruled by the lesser light don’t want these things to be understood.

God’s people are saved by God’s favor, “Even when we were dead in sins, hath quickened us together with Christ, (by grace [favor] ye are saved;) And hath raised us up together, and made us sit together in heavenly [epouranios] places in Christ Jesus” (Eph 2:5-6). God divided His people from all other people, and extends favor to them by His Son Jesus Christ advocating for them at His right hand. Christ’s advocacy as our Mediator and Interceder is as if we’re sitting there ourselves! But the Greater Light only advocates for us when we’re being ruled by Him—we must obey His commandments.

John chapters 14-16 is Jesus Christ speaking figuratively of Himself in His future role as our Advocate at God’s right hand over all principality and power, “Of righteousness, because I go to my Father, and ye see me no more” (Jhn 16:10). Yet it’s being taught that this is an entirely different Person than Jesus Christ—another Person that doesn’t even exist! Is this just an honest mistake? Well, it doesn’t agree with the message from the beginning. If it’s new, it’s not true!

The separated people of God

The Hebrew adjective qadowsh translated primarily as “holy” or sometimes as “saint” in the Old Testament means “separated,” “divided,” or “set apart.” God chose His people Israel and separated them from all other people: “For thou art an holy [qadowsh] people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deu 7:6); “For thou art an holy [qadowsh] people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth” (Deu 14:2); “Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy [qadowsh] people unto the LORD thy God” (Deu 14:21); “And to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy [qadowsh] people unto the LORD thy God, as he hath spoken” (Deu 26:19); “The LORD shall establish thee an holy [qadowsh] people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways” (Deu 28:9).

Throughout the New Testament, the Greek adjective hagios is translated as either “holy” or “saints” but means “separated” or “set apart.” The Hebrew qadowsh for “holy” is simply the adjective form of the verb qadash for “sanctify,” “For I am the LORD your God: ye shall therefore sanctify [qadash] yourselves, and ye shall be holy [qadowsh]; for I am holy [qadowsh]” (Lev 11:44). God’s people were to be divided and separated from the sinful people around them because God is separate—He was not their God and He was not among them. Peter quoted this statement with its Greek counterpart hagios, “But as he which hath called you is holy [hagios], so be ye holy [hagios] in all manner of conversation; Because it is written, Be ye holy [hagios]; for I am holy [hagios]” (1Pe 1:15-16).

When used for God’s people in the New Testament, the translators rendered the adjective hagios as “saints” rather than “separated” which obscures the identity of the subjects. The “saints” are simply God’s people, separated or set apart from all other people in the world: “And the graves were opened; and many bodies of the saints [hagios] which slept arose” (Mat 27:52); “thy saints [hagios] at Jerusalem” (Act 9:13); “the saints [hagios] which dwelt at Lydda” (Act 9:32); “Which thing I also did in Jerusalem: and many of the saints [hagios] did I shut up in prison” (Act 26:10); “To all that be in Rome, beloved of God, called to be saints [hagios]” (Rom 1:7); “Distributing to the necessity of saints [hagios]” (Rom 12:13); “But now I go unto Jerusalem to minister unto the saints [hagios]” (Rom 15:25); “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints [hagios]” (1Co 1:2); “For God is not the author of confusion, but of peace, as in all churches of the saints [hagios]” (1Co 14:33); “Now concerning the collection for the saints [hagios]” (1Co 16:1); “unto the church of God which is at Corinth, with all the saints [hagios] which are in all Achaia” (2Co 1:1); “and take upon us the fellowship of the ministering to the saints [hagios]” (2Co 8:4); “For as touching the ministering to the saints [hagios], it is superfluous for me to write to you” (2Co 9:1); “All the saints [hagios] salute you” (2Co 13:13); “Paul, an apostle of Jesus Christ by the will of God, to the saints [hagios] which are at Ephesus” (Eph 1:1); “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints [hagios], and of the household of God” (Eph 2:19); “But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints [hagios]” (Eph 5:3); “Paul and Timotheus, the servants of Jesus Christ, to all the saints [hagios] in Christ Jesus which are at Philippi” (Phl 1:1); “All the saints [hagios] salute you” (Phl 4:22); “To the saints [hagios] and faithful brethren in Christ which are at Colosse” (Col 1:2); “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints [hagios] in light” (Col 1:12); “Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints [hagios]” (Phm 1:5); “in that ye have ministered to the saints [hagios], and do minister” (Heb 6:10); “Salute all them that have the rule over you, and all the saints [hagios]” (Heb 13:24); “earnestly contend for the faith which was once delivered unto the saints [hagios]” (Jde 1:3); “And it was given unto him to make war with the saints [hagios], and to overcome them” (Rev 13:7); “For they have shed the blood of saints [hagios] and prophets” (Rev 16:6).

Since hagios means “separated,” then hagios pneuma translated consistently as “Holy Spirit” should be “separated breath.” It’s not a holy spirit being or a reverent person. It’s God’s breath in the hearts of His people that separates or sets them apart from all other people.

The people of God have God’s breath dwelling in their hearts: “But ye are not in the flesh, but in the Spirit [breath], if so be that the Spirit [breath] of God dwell in you” (Rom 8:9); “But if the Spirit [breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [breath] that dwelleth in you” (Rom 8:11); “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit [breath] of adoption, whereby we cry, Abba, Father” (Rom 8:15); “What? know ye not that your body is the temple of the Holy Ghost [breath] which is in you, which ye have of God, and ye are not your own?” (1Co 6:19); “Who hath also sealed us, and given the earnest of the Spirit [breath] in our hearts” (2Co 1:22); “God, who also hath given unto us the earnest of the Spirit [breath]” (2Co 5:5); “And because ye are sons, God hath sent forth the Spirit [breath] of his Son into your hearts, crying, Abba, Father” (Gal 4:6); “ye were sealed with that holy Spirit [breath] of promise” (Eph 1:13); “In whom ye also are builded together for an habitation of God through the Spirit [breath]” (Eph 2:22); “That good thing which was committed unto thee keep by the Holy Ghost [breath] which dwelleth in us” (2Ti 1:14); “And hereby we know that he abideth in us, by the Spirit [breath] which he hath given us” (1Jo 3:24).

Jude urged God’s people in his days to “earnestly contend for the faith [faithfulness] which was once delivered unto the saints [separated]” (Jde 1:3). They were to continue being faithful to God and distinct from all other people “having not the Spirit [breath]” (Jde 1:19). They were separated unto faithfulness by God’s breath, “But ye, beloved, building up yourselves on your most holy [separated] faith [faithfulness], praying in the Holy Ghost [separated breath]” (Jde 1:20).

The anointed one

Israel’s political structure became a Monarchy at the time that Samuel anointed Saul as their first King or Messiah by pouring oil upon his head, “Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed [mashach] thee to be captain over his inheritance?” (1Sa 10:1). Saul’s anointing was also the point when the breath of God came upon him, “And when they came thither to the hill, behold, a company of prophets met him; and the Spirit [ruwach] of God came upon him, and he prophesied among them” (1Sa 10:10). Saul was later rejected as King and David was anointed in his place with the breath of the Lord coming upon him, “Then Samuel took the horn of oil, and anointed [mashach] him in the midst of his brethren: and the Spirit [ruwach] of the LORD came upon David from that day forward” (1Sa 16:13).

The Hebrew word mashach is the verb form of the noun mashiyach which is transliterated into English as messiah. Messiah is the man that was anointed as king as David was called, “Great deliverance giveth he to his king; and sheweth mercy to his anointed [mashiyach], to David, and to his seed for evermore” (Psa 18:50), “For thy servant David’s sake turn not away the face of thine anointed [mashiyach]” (Psa 132:10)

Both the verb and noun forms were used by Daniel when prophesying of Jesus the Messiah:

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint [mashach] the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah [mashiyach] the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah [mashiyach] be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:24-26)

The Son of God was anointed by God as the King or Messiah at His baptism when the breath of God came upon Him: “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit [pneuma] of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Mat 3:16-17); “And straightway coming up out of the water, he saw the heavens opened, and the Spirit [pneuma] like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased” (Mar 1:10-11); Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost [pneuma] descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased” (Luk 3:21-22).

Isaiah had prophesied that the breath of God would be upon Him: “And the spirit [ruwach] of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD” (Isa 11:2); “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit [ruwach] upon him: he shall bring forth judgment to the Gentiles” (Isa 42:1); “The Spirit [ruwach] of the Lord GOD is upon me; because the LORD hath anointed [mashach] me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound” (Isa 61:1).

The Spirit [pneuma] of the Lord is upon me, because he hath anointed [chrio] me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” (Luk 4:18), “How God anointed [chrio] Jesus of Nazareth with the Holy Ghost [pneuma] and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Act 10:38).

Jesus Christ is our Advocate at the Father’s right hand

The Father has given all things to His Son: “All things are delivered unto me of my Father” (Mat 11:27), “All power is given unto me in heaven and in earth” (Mat 28:18); “All things are delivered to me of my Father” (Luk 10:22); “The Father loveth the Son, and hath given all things into his hand” (Jhn 3:35); “For the Father judgeth no man, but hath committed all judgment unto the Son” (Jhn 5:22); “Jesus knowing that the Father had given all things into his hands” (Jhn 13:3); “As thou hast given him power over all flesh” (Jhn 17:2); “For he hath put all things under his feet” (1Co 15:27); “And hath put all things under his feet” (Eph 1:22); “That at the name of Jesus every knee should bow” (Phl 2:10); “Thou hast put all things in subjection under his feet” (Heb 2:8); “angels and authorities and powers being made subject unto him” (1Pe 3:22).

Since all things have been given to the Son, the Son has been given full agency and proxy over God the Father’s breath. The Father will breathe life into whoever the Son confesses before Him: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mat 10:32); “no man cometh unto the Father, but by me” (Jhn 14:6); “I will confess his name before my Father” (Rev 3:5). Therefore, the Son makes the final decision of who will be raised to eternal life.

It’s because Jesus Christ has full agency and proxy over God’s breath that it’s His prerogative for God’s Breath to dwell in our hearts. Therefore, the presence of God’s Breath in our hearts is the equivalency of Jesus Christ Himself: “Now if any man have not the Spirit [breath] of Christ, he is none of his. And if Christ be in you” (Rom 8:9-10); “the Spirit [breath] itself maketh intercession for us … It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom 8:26, 34); “Now the Lord is that Spirit [breath]: and where the Spirit [breath] of the Lord is, there is liberty” (2Co 3:17); “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gal 2:20); “And because ye are sons, God hath sent forth the Spirit [breath] of his Son into your hearts” (Gal 4:6); “to be strengthened with might by his Spirit [breath] in the inner man; That Christ may dwell in your hearts by faith” (Eph 3:17); “Christ in you, the hope of glory” (Col 1:27).

An advocate is one that intercedes and pleads on behalf of another. Jesus Christ is our Advocate, Interceder, or Mediator at the right hand of the Father: “Sit thou at my right hand” (Psa 110:1); “Hereafter shall the Son of man sit on the right hand of the power of God” (Luk 22:69); “being by the right hand of God exalted” (Act 2:33); “the Spirit [breath] itself maketh intercession for us … who is even at the right hand of God, who also maketh intercession for us” (Rom 8:26, 34); “set him at his own right hand” (Eph 1:20); “For there is one God, and one mediator between God and men, the man Christ Jesus” (1Ti 2:5); “Christ sitteth on the right hand of God” (Col 3:1); “sat down on the right hand of the Majesty on high” (Heb 1:3); “he ever liveth to make intercession for them” (Heb 7:25); “who is set on the right hand of the throne of the Majesty in the heavens” (Heb 8:1); “he is the mediator of a better covenant” (Heb 8:6); “he is the mediator of the new testament” (Heb 9:15); “sat down on the right hand of God” (Heb 10:12); “is set down at the right hand of the throne of God” (Heb 12:2); “And to Jesus the mediator of the new covenant” (Heb 12:24); “is on the right hand of God” (1Pe 3:22); “am set down with my Father in his throne” (Rev 3:21); “the throne of God and of the Lamb” (Rev 22:3).

Prior to His death, Jesus spoke of His advocacy at the Father’s right hand, but figuratively of Himself as the breath: “And I will ask the Father, and he will give you another advocate [parakletos] to help you and be with you forever … But the Advocate [parakletos], the Holy Spirit [breath], whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (Jhn 14:16, 26 NIV); “When the Advocate [parakletos] comes, whom I will send to you from the Father—the Spirit [breath] of truth who goes out from the Father—he will testify about me” (Jhn 15:26 NIV); “But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate [parakletos] will not come to you; but if I go, I will send him to you.” (Jhn 16:7 NIV); “Though I have been speaking figuratively” (Jhn 16:25 NIV). That He was speaking of Himself as our Advocate before the Father, “no man cometh unto the Father, but by me” (Jhn 14:6), “Of righteousness, because I go to my Father, and ye see me no more” (Jhn 16:10), Paul and John would later write, “For through him we both have access by one Spirit [breath] unto the Father” (Eph 2:18), “And if any man sin, we have an advocate [parakletos] with the Father, Jesus Christ the righteous” (1Jo 2:1).

After His seating at the right hand of God, Jesus gave seven messages to seven churches concluding each message with, “He that hath an ear, let him hear what the Spirit [breath] saith unto the churches” (Rev 2:7, 11, 17, 29, 3:6, 13, 22). He was calling Himself “the breath.” Of course He was speaking metaphorically because He also called Himself the Son of God literally, “These things saith the Son of God” (Rev 2:18). His agency over the Father’s breath is likened to Him having “the keys of hell [the grave] and of death” (Rev 1:18). Therefore, His salutation at the end of each letter, “hear what the breath saith unto the churches,” was as if to say, “Hear what I’m telling you to do because I’m the one that makes the final decision whether or not the Father will raise you to eternal life by His breath!”

Conclusion

The very first words in Scripture attest to God’s breath, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit [ruwach] of God moved upon the face of the waters.” (Gen 1:1-2). And Scripture is consistent in teaching this view throughout. The only passage where a “person” can be construed is John chapters 14, 15 and 16 where Jesus spoke figuratively of Himself as God’s breath. However, He later defined it literally by blowing from His mouth onto His disciples, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost [pneuma]” (Jhn 20:22).

God’s breath gave us life and will give us eternal life. Man isn’t an autonomous immortal spirit being that can live outside the body. He’s simply a physical being formed from the earth and brought to life by God breathing into his nostrils, “And the LORD God formed man of the dust of the ground, and breathed [naphach] into his nostrils the breath [neshamah] of life; and man became a living soul” (Gen 2:7). And God raises the dead by breathing life back into the body: “It is the spirit [breath] that quickeneth” (Jhn 6:63); “the Spirit [breath] of life in Christ Jesus” (Rom 8:2); “the Spirit [breath] of him that raised up Jesus from the dead” (Rom 8:11); “a quickening spirit [breath]” (1Co 15:45); “quickened by the Spirit [breath]” (1Pe 3:18); “the Spirit [breath] of life from God entered into them” (Rev 11:11).

The consequence of teaching that God’s breath is a person is that it compels a false view of man and the message of man’s salvation. Because if ruwach and pneuma isn’t God’s breath, then man isn’t alive by God’s breath in his nostrils but is an inherently immortal spirit being living inside a body. Therefore, death isn’t the cessation of life and perishing isn’t annihilation. And eternal life isn’t resurrection by God’s breath in the nostrils to never die again but an internal change of the immortal spirit being from spiritual death to spiritual life. It becomes something we already have now rather than what we’re hoping for at the return of the Lord. The message from the beginning is that God would have a people to Himself, separated from all other people by His breath in their hearts and submission to the Lordship of His Son. The hagios pneuma isn’t “Holy Spirit” but “separated breath.” It’s not a holy or reverent person. It’s God’s breath in the hearts of His people that separates or sets them apart from all other people.

The Truth is in Jesus

Introduction

The Protestant Reformation was a split from the Roman Catholic Church (RCC) about 500 years ago. However, it wasn’t a complete break because it kept the RCC’s views of God and man—that God is a Trinity of co-equal Persons, and man is an eternal spirit being living inside a physical body that leaves the body at death and goes to live forever either in heaven or hell. Assuming these to be the true views of God and man, the reformers proceeded to develop the systems of theology that have become the foundation of Protestant Christian churches today. They claim that their systematic theology is “the faith which was once delivered unto the saints” (Jde 1:3), when in reality it’s simply a revamp of what was developed and delivered by the RCC.

The apostle Paul likened individual Christians to stones in God’s temple that are built upon its foundation, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Eph 2:20-21). The main stone in the foundation is Jesus Christ Himself. And Paul said the same to the Corinthians, “For other foundation can no man lay than that is laid, which is Jesus Christ … Know ye not that ye are the temple of God, and that the Spirit [breath] of God dwelleth in you?” (1Co 3:11, 16).

The Old Testament written by the prophets and the New Testament written by the apostles is our foundation with “Jesus Christ himself being the chief corner stone.” The Scriptures can only be properly understood by starting with what Jesus Christ Himself taught. He is the foundation, “For other foundation can no man lay than that is laid, which is Jesus Christ” (1Co 3:11). But rather than beginning with the foundational doctrines of Jesus Christ and building upon them, the reformers used for a foundation the doctrines of the RCC and built upon them instead. The finished product is the systematic theology of modern Protestant Christian churches.

If we’ll pay close attention to the methodology of modern Protestant preachers we’ll notice they start with assuming their system of theology is true, then impose that system upon how the Scriptures are understood and taught. The result is much confusion and contradictions because they’re trying to harmonize their false system with the truth of the Scriptures. The correct approach, on the other hand, is to start with understanding the truth Jesus taught, then use the truth itself as the rubric for understanding everything else in the Scriptures. This is the only way harmony and agreement across the Scriptures can be achieved.

The devil is a master deceiver. He wants Christians confused and giving up hope of ever finding the truth. Therefore, he wants to keep us bound in the false systems of theology taught today. But we don’t have to remain confused and disheartened about the truth because “the truth is in Jesus” (Eph 4:21).

Religious leaders don’t want the truth

The Jewish people had been devoid of a Messiah or King for hundreds of years but their Scriptures promised that the Messianic line would continue again at some point with the King being a descendant and rightful heir to the throne of David, born in the town of Bethlehem. What they hadn’t understood from their own Scriptures, however, is that this King would be God’s only begotten Son from heaven! That their Messiah is the Son of God was what the religious leaders—priests, scribes, Pharisees, Sadducees—didn’t want to acknowledge and confess because it meant repenting and submitting to Him. Since He is the Son of God, then everything He taught is the truth and final authority, thereby implicating their teaching as false and compelling them to either submit to Him or get rid of Him.

Christ’s Sermon on the Mount was particularly directed at exposing their lies and hypocrisy. What they had been teaching lowered God’s standard of righteousness, “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20). Repeatedly He stated what they said followed by what He was now saying: “Ye have heard that it was said by them of old time … But I say unto you” (Mat 5:21-22), “Ye have heard that it was said by them of old time … But I say unto you” (Mat 5:27-28), “It hath been said … But I say unto you” (Mat 5:31-32), “Again, ye have heard that it hath been said by them of old time …  But I say unto you” (Mat 5:33-34), “Ye have heard that it hath been said … But I say unto you” (Mat 5:38-39), “Ye have heard that it hath been said … But I say unto you” (Mat 5:43-44).

Saul of Tarsus had been one of those corrupt leaders, trying to rid the world of Jesus’ teachings by destroying His followers. However, his Damascus Road experience brought him face-to-face with the Son of God and with his own hypocrisy. He would later write about the extent of what he forsook to follow Christ, “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ.” (Phl 3:5-7). His list doesn’t necessarily hit home with those of us far removed from his culture and historical setting. But what he had to renounce was essentially everything he had invested his entire life into achieving. Not only did he lose it all but he also exchanged it all for a life of suffering, persecution, and shame. Of course, the sacrifices he had to make is the farthest extreme, yet still serves as a model and example to us, “Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting” (1Ti 1:16).

Only the apostles and a small remnant of the Jewish people were willing to forsake everything to gain Christ while the majority remained steeped in the false teaching of the religious leaders. And this schema has proven to have emerged today with mainstream Christianity bound by the false views of God and man compelled upon them from modern scholars and theologians. They want us listening to them, reading their books, studying their systems of theology, and graduating from their seminaries.

Like the religious leaders 2,000 years ago, the more invested into the system modern theologians have become, the harder it is for them to walk away from it. For fulltime ministers especially, denying the Trinity means not only being unemployed but unemployable. There’s nowhere to go! Therefore, they justify to themselves staying quiet and staying put. This is even more likely for those that believe the doctrine of Once Saved Always Saved. They rationalize that they can’t lose their salvation, therefore it’s not worth losing their job and reputation. Besides, people are supposedly coming to salvation, marriages are being saved, and children are learning. They legitimize accomplishing more by staying than by leaving.

Additionally, the more highly educated and scholarly they become, the harder it is for them to submit to the truth when it comes. As the saying goes, “The bigger they are, the harder they fall.” They have a Doctorate degree in Theology, they’ve written published books and commentaries, they’ve taught in seminaries, they’ve taught thousands of lessons, and they’ve even pastored for decades. They just can’t contemplate having to go tell everyone, “Oops! I was wrong about God. Sorry!”

It’s the quandary of what to do with the monster that was created. If they keep feeding it, it’s just going to get bigger and stronger. On the other hand, if they stop feeding it, it’s going to feed on them. Therefore, out of self-preservation, they keep feeding the monster. We would be quite stunned to learn just how many people in mainstream Christian churches, including even the pastors and elders themselves, have serious doubts and frustrations about the doctrine of the Trinity and many other confusing doctrines. But it’s comfortable and convenient to stay, and difficult to depart. Therefore, they just keep feeding the monster.

The truth is in Jesus

Truth is reality. It’s the actual state of existence. It’s the way things really are. Truth always comports with logic and sound reason. Therefore, illogical and unreasonable teachings implicate themselves as untrue. Truth is consistent and harmonizes the whole. Therefore, inconsistencies, absurdities, and confusion are indicators that what’s being taught isn’t true. Truth is generally simple and easy to understand. Therefore, complex and sophisticated arguments using big words and theological jargon are red flags that what’s being argued isn’t true. Jesus teaching with parables about farming, feasts, and fishing, testifies to the simplicity of truth.

The truth is found in Jesus Christ: “grace and truth came by Jesus Christ” (Jhn 1:17); “And ye shall know the truth, and the truth shall make you free” (Jhn 8:32); “And if I say the truth, why do ye not believe me?” (Jhn 8:46); “I am the way, the truth, and the life” (Jhn 14:6); “Every one that is of the truth heareth my voice” (Jhn 18:37); “the truth is in Jesus” (Eph 4:21).

The teaching and preaching of Jesus Christ is the truth. It’s the required starting point and basis for knowing God, ourselves, and everything else in life. None of us are the arbiters of the truth and neither is any system of theology. Jesus Christ has the absolute power and authority to decide all matters of dispute. What He says is the final word.

“In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.” (Gen 1:1-3). The very first words of Scripture narrating the creation account were also prophetic about the ministry of Jesus Christ. God showed from the beginning what the spiritual condition of mankind would be 4,000 years later—darkness would be upon the hearts and minds of humanity but the Creator Himself would come into the world and shine light through His teaching, “All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.” (Jhn 1:3-5).

But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2Corinthians 4:3-6)

Paul taught the Christians at Corinth this same truth. God commanding the light to shine into the darkness in the beginning was prophetic of the gospel Christ preached to the world. And this was also Paul’s message to the Christians at Ephesus.

Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus. (Ephesians 4:18-21)

When we don’t understand something or we’re ignorant of certain knowledge, it’s like being blind and in the dark. The solution is to attain understanding and obtain the correct knowledge so that we’ll no longer be confused and ignorant. Because we’ve all been blinded by the deceptions of the devil through false teaching, coming to the understanding and knowledge of the truth is like having light shine into our darkened hearts and minds, “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Co 4:6), “Having the understanding darkened … through the ignorance that is in them … the blindness of their heart … the truth is in Jesus” (Eph 4:18, 21). Our goal with studying the Scriptures is to no longer be confused and ignorant but to come to the understanding and knowledge of the truth taught by Jesus, then govern our lives by it.

We shouldn’t be surprised by the false systems of theology dominating modern Christianity because it’s precisely what Paul foretold would happen, “And they shall turn away their ears from the truth, and shall be turned unto fables [myths]” (2Ti 4:4). The concepts of God as a Trinity of co-equal Persons and man as an eternal spirit that goes to heaven or hell after death are simply myths. But if we love Christ we’ll stand on the side of the truth and live by it, “Everyone on the side of truth listens to me” (Jhn 18:37 NIV). And if we love people, we’ll teach them the truth.

Jesus taught the truth about God

The correct view of God is what Jesus Christ taught about Him, not what any theological system alleges. Nobody but the Son of God has seen God, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jhn 1:18), “Not that any man hath seen the Father, save he which is of God, he hath seen the Father” (Jhn 6:46). Since He is the only one that has seen God, then what He declared about Him is the truth and the final word. Anything contradicting what He taught is false.

Speaking to His Father, Jesus called Him the only true God, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (Jhn 17:3). He identified and categorized His Father as the only true God while excluding Himself from the only true God.

Jesus called His Father “my God” before He died, after His resurrection, and after having been seated at His right hand, “My God, my God, why hast thou forsaken me?” (Mat 27:46; Mar 15:34), “I ascend unto my Father, and your Father; and to my God, and your God” (Jhn 20:17), “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Rev 3:12). According to Jesus Himself, His Father is the one true God and His Father is His God.

Jesus affirmed the Shema written by Moses, “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord [kyrios 2962] our God is one Lord [kyrios 2962]” (Mar 12:29). The Greek kyrios appears about 750 times in the New Testament and is a lord, master, or ruler. Since Jesus taught that “The Ruler” is “one Ruler,” then God is not three co-equal Rulers as Trinitarian theologians teach, but one Ruler.

Jesus taught that God is one Person. The Greek word theos for “God” or “gods” is grammatically singular or plural depending on the number of persons. One person requires theos to be singular while multiple persons requires plural. This is simple grammar. And since Jesus always used theos in the singular when speaking about God, then God must be one Person. This is further bolstered by the fact that when He spoke about men as gods—more than one person as theos—He used the plural, “I said, Ye are gods [theos 2316]? If he called them gods [theos 2316]” (Jhn 10:34-35). He even used this word in both plural and singular form within the same statement, “I said, Ye are gods [theos 2316]? If he called them gods [theos 2316], unto whom the word of God [theos 2316] came” (Jhn 10:34-35). And the apostle Paul also used both forms in the same statement, “For though there be that are called gods [theos 2316], whether in heaven or in earth, (as there be gods [theos 2316] many, and lords many,) But to us there is but one God [theos 2316], the Father” (1Co 8:5-6). Paul even emphasized that the plural is “many” but the singular is “one.” Both Jesus Christ Himself and His apostle understood and taught that theos is either plural or singular based on the number of persons. Therefore, the singular Theos can’t be multiple Persons. But Trinitarian theologians claim just that! They contradict what Jesus Christ taught and even must violate simple rules of grammar to do so.

Jesus taught the truth about Himself

Jesus taught that He is the Son of God: “For God so loved the world, that he gave his only begotten Son” (Jhn 3:16); “Dost thou believe on the Son of God?” (Jhn 9:35); “Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (Jhn 10:36); “that the Son of God might be glorified thereby” (Jhn 11:4). He never called Himself “God the Son” as Trinitarian theologians do. In fact, the term “God the Son” isn’t found anywhere in Scripture. Jesus Christ called Himself “the Son of God” which is not calling Himself “God” but His Son. God is not His Son but has a Son, and His Son is not God but is His Son. This is simple and easy to understand because truth is simple.

Jesus taught that He was begotten of God and came out from God: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life … He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (Jhn 3:16, 18); “If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me” (Jhn 8:42); “For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.” (Jhn 16:27-28); “For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me” (Jhn 17:8). Trinitarians teach that Jesus has always existed, therefore they deny His begetting to deny His beginning.

Jesus taught that He was with the Father in heaven before coming into the world: “For the bread of God is he which cometh down from heaven” (Jhn 6:33); “For I came down from heaven” (Jhn 6:38); “Before Abraham was, I am” (Jhn 8:58); “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father” (Jhn 16:28); “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (Jhn 17:5); “for thou lovedst me before the foundation of the world” (Jhn 17:24).

Jesus taught that His Father is greater than Himself and that His power and authority are derived from Him: “All things are delivered unto me of my Father” (Mat 11:27); “All power is given unto me in heaven and in earth” (Mat 28:18); “Hereafter shall the Son of man sit on the right hand of the power of God” (Luk 22:69), “The Father loveth the Son, and hath given all things into his hand” (Jhn 3:35); “for my Father is greater than I” (Jhn 14:28), “and am set down with my Father in his throne” (Rev 3:21). Jesus never taught that He is co-equal with the Father as Trinitarian theologians do.

Jesus taught that He couldn’t perform miracles of Himself but that His Father did the works: “The Son can do nothing of himself, but what he seeth the Father do” (Jhn 5:19); “I can of mine own self do nothing” (Jhn 5:30); “the Father that dwelleth in me, he doeth the works” (Jhn 14:10). Peter that witnessed many of His miracles testified the same, “miracles and wonders and signs, which God did by him” (Act 2:22), “healing all that were oppressed of the devil; for God was with him” (Act 10:38).

Jesus taught the truth about God’s breath

Jesus taught that the Greek haagios pneuma is breath by literally breathing on His disciples, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy [haagios 40] Ghost [pneuma 4151]” (Jhn 20:22). It’s not a Person but simply breath. Much confusion could have been avoided by simply translating the Hebrew ruwach and Greek pneuma throughout the Scriptures as “breath” instead of “spirit.” The Greek pneuma is where our English word “pneumonia” is derived which a respiratory infection in the air sacs of the lungs that causes difficulty in breathing and can be life-threatening. This is also the root word of “pneumatics” which is the scientific study of compressed air.

In John chapters 14-16, Jesus spoke about Himself as the holy breath in His future role as our Advocate, Intercessor, or Mediator at the right hand of God (Jhn 14:16,26,15:26,16:7). And He qualified His own words as figurative, “These things have I spoken unto you in proverbs” (Jhn 16:25), “Though I have been speaking figuratively” (NIV), “I have spoken these matters in figures of speech” (NLT), “These things I have spoken to you in figurative language” (NKJV). Although Jesus Himself said that He was speaking figuratively, Trinitarian theologians say otherwise and take Him literally instead. Of course, they do take Him figuratively when He called the holy breath “rivers of living water” earlier, “He that believeth [trusts] on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit [breath], which they that believe [trust] on him should receive: for the Holy Ghost [breath] was not yet given; because that Jesus was not yet glorified.)” (Jhn 7:38-39). Apparently, they take His speech however it works in their own best interest.

Although He had been speaking figuratively of the Father’s breath before His death, He told His disciples that the time would come when He would “shew you plainly of the Father.” That time came after His resurrection, “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost [breath]” (Jhn 20:21-22). It was now that He taught His disciples plainly about the Father’s breath by literally breathing on them. Paul and John would both later affirm that Jesus Christ Himself is indeed the Advocate or Interceder of which He had spoken, “the Spirit [breath] itself maketh intercession for usIt is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom 8:26,34), “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1Jo 2:1).

Many years after His ascension and seating at the right hand of God, Jesus gave seven messages to seven churches, concluding each one with “He that hath an ear, let him hear what the Spirit [breath] saith unto the churches” (Rev 2:7,11,17,29,3:6,13,22). He was calling Himself “the breath” not just once or twice but seven times! And Paul said the same, “Now the Lord is that Spirit [breath]” (2Co 3:17). Trinitarian theologians, however, teach that the holy breath is another Person entirely.

Jesus taught the truth about eternal life

Jesus never taught that we go to heaven after death. In fact, there’s nowhere in the entirety of Scripture that teaches we ever go to heaven. It’s simply an RCC doctrine. Since Jesus didn’t teach this, then it’s not true. What Jesus did teach is bodily resurrection from the grave to live forever: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life … Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jhn 5:24, 28-29); “raise it up again at the last day … I will raise him up at the last day … I will raise him up at the last day … Verily, verily, I say unto you, He that believeth on me hath everlasting life … Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day” (Jhn 6:39, 40, 44, 47, 54); “Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:24-25).

Jesus taught the truth about death

The Scriptures speak of life as seeing light and death as darkness: “To bring back his soul from the pit, to be enlightened with the light of the living” (Job 33:30); “He shall go to the generation of his fathers; they shall never see light” (Psa 49:19), “that I may walk before God in the light of the living?” (Psa 56:13); “In him was life; and the life was the light of men” (Jhn 1:4); “to whom the mist of darkness is reserved for ever” (2Pe 2:17), “to whom is reserved the blackness of darkness for ever” (Jde 1:13).

Jesus taught light or darkness in conjunction with the body: “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Mat 6:22-23); “The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness.” (Luk 11:34-35). He taught that if we’ll commit the light we see now with singleness of heart and loyalty to Him, then our whole body will be full of light forever. But if we’re using this life and the light we see for evil, then our whole body will be full of darkness. Therefore, we should take heed to not squander the precious light we have and end up in darkness.

He taught that humans are physical beings either alive seeing light or dead in darkness bodily. He never spoke of man as a spirit being that can live disembodied after death. Rather, life and death are in conjunction with the body.

Jesus spoke of death as darkness: “But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth” (Mat 8:12), “Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth” (Mat 22:13), “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Mat 25:30). It’s called “outer darkness” because the dead are cast outside the renewed Jerusalem, banned from the tree of life, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without [outside] are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” (Rev 22:14-15).

The Greek geenna is the word translated as “hell” in the New Testament. Jesus spoke about this place in six different passages (Mat 5:22-30,10:28,18:9,23:15-33; Mar 9:43-48; Luk 12:5). He taught that it’s a material place where people are thrown bodily:

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell [geenna 1067] fire. … And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell [geenna 1067]. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell [geenna 1067]. (Matthew 5:22,29-30)

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell [geenna 1067]. (Matthew 10:28)

And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell [geenna 1067] fire. (Matthew 18:9)

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell [geenna 1067], into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell [geenna 1067], into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell [geenna 1067] fire: Where their worm dieth not, and the fire is not quenched. (Mark 9:43-48)

This place geenna where people are thrown bodily is the lake of fire where the resurrected dead are cast: “And the sea gave up the dead which were in it; and death and hell [the grave] delivered up the dead which were in them: and they were judged every man according to their works. And death and hell [the grave] were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.” (Rev 20:13-15)

Jesus also contrasted eternal life with annihilation: “That whosoever believeth in him should not perish [apollymi 622], but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish [apollymi 622], but have everlasting life.” (Jhn 3:15-16); “And I give unto them eternal life; and they shall never perish [apollymi 622], neither shall any man pluck them out of my hand” (Jhn 10:28); “He that loveth his life shall lose [apollymi 622] it; and he that hateth his life in this world shall keep it unto life eternal” (Jhn 12:25). According to Jesus, the two destinies of man are either eternal life or annihilation. And He taught that the majority will be annihilated while relatively few will have eternal life, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction [apōleia 684], and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Mat 7:13-14).

Jesus taught the truth about salvation

Jesus taught that to enter His kingdom, we must live to the standard of righteousness He commanded, “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20). His standard is His teaching in this very sermon. We must hear Him and do what He says, “Therefore whosoever heareth these sayings of mine, and doeth them … And every one that heareth these sayings of mine, and doeth them not” (Mat 7:24,26).

Jesus taught faithfulness to Him as Lord: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” (Mat 6:24); “The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord.” (Mat 10:24-25); “Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt” (Mat 18:27); “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?” (Mat 24:45); “His 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 … His 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” (Mat 25:21,23); “And 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? Blessed is that servant, whom his lord when he cometh shall find so doing.” (Luk 12:42-43); “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?” (Luk 16:10-12); “Doth he thank that servant because he did the things that were commanded him? I trow not.” (Luk 17:9); “Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities” (Luk 19:17); “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour” (Jhn 12:26); “Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him” (Jhn 13:16); “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also” (Jhn 15:20).

Jesus taught that we must deny ourselves and lose our life for His sake, “If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” (Mat 16:24-25), “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.” (Luk 9:23-24).

Conclusion

Jesus taught that we can’t be ashamed of Him or ashamed of His words, “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels” (Luk 9:26). What will we do with the doctrine of the Trinity? If Jesus Christ is truly our Lord and we’ve come to the knowledge of what He taught about God and man, how can we continue to embrace modern systematic theology founded upon RCC doctrine? How can we be ashamed of His words and still be serving Him?

It’s one thing to embrace something false that we sincerely believe is true, but quite another to learn the truth Jesus taught yet continue to embrace what is false. How can Jesus Christ be our Lord when we’re refusing to humble ourselves and submit to His teaching? We can be sincerely deceived and God will forgive us when we repent. However, we’re in grave danger when we’ve come to know the truth Jesus taught but willingly fight against it.

Jesus taught that the religious leaders of His day worshipped God in vain by teaching their own doctrines as commandments, “But in vain they do worship me, teaching for doctrines the commandments of men” (Mat 15:9), “Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mar 7:7). Trinitarian theologians teach that the doctrine of the Trinity is essential for salvation and that it’s a closed case, not open for discussion. They’re commanding unquestioned loyalty to their doctrine to be saved. But why don’t they want to discuss it? Why don’t they want it questioned? Why do they hush and censor those that disagree with it? Could it be that they don’t want it exposed as false? Truth doesn’t demand silence—truth silences, “And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions” (Mat 22:46).

Salvation, Eternal Security, and Assurance

Introduction

A false view of the essence or composition of man—mankind or human beings—will always lead to a false view of the salvation of man. The mainstream Protestant Christian understanding is that man is an eternal non-physical being living inside a physical body, and at death the non-physical being leaves the body and continues living eternally either in heaven or hell. And since man lives eternally regardless, salvation must consist of something other than living eternally. Therefore, the concept of salvation is that the eternal non-physical being becomes transformed from an unsaved state to a saved state before death.

On the other hand, if man is a mortal physical being destined for annihilation after death, then salvation isn’t a change in state but getting victory over death to live eternally as Scripture teaches, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jhn 3:16); “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (Jhn 10:28); “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom 6:23).

Our conclusion about the essence of man—whether man is an eternal non-physical being or a mortal physical being—has great implications on our understanding of salvation and assurance or lack thereof. In the view that man is an eternal non-physical being, salvation is a change of state the moment a confession of faith in Jesus Christ is made—the person passes from an unsaved state to a saved state as a born again new creature. But Jesus’ teaching, “Ye must be born again” (Jhn 3:7), and Paul’s statement, “Therefore if any man be in Christ, he is a new creature” (2Co 5:17), are simply misunderstood and misapplied. The entire concept that salvation is a change in the state of being and that this change is a new birth to a new creature is bogus.

This wrong view of man, and consequently man’s salvation, is the reason Christians contend with each other about security—whether salvation can or can’t be forfeited—and wrestle with themselves about assurance. It’s the fruit of the doctrines of devils originating with the Roman Catholic Church (RCC). The reformers essentially kept the RCC view of man and developed a modified version of man’s salvation. Although the reformers intended to get it right, but since they were still beginning with a wrong view of man, they inevitably arrived at just another wrong view of salvation.

The faulty foundation of the RCC

Deceiving people into believing that man is an eternal non-physical or spirit being that continues to live disembodied after death was necessary for the RCC to sell indulgences. They invented a temporary place called purgatory where departed spirits are kept in limbo for a long period unless their loved ones gave financially to get them out sooner. But to round out this delusion, there had to also be two alternate places of permanent residence. There needed to be a permanent abode of bliss for the saints that bypassed purgatory altogether and for the others that finally got out. And there needed to be a permanent place of suffering for everyone else that perished. This is where the concepts of heaven and hell were introduced as man’s permanent destinies. The RCC essentially modified heaven to be not only God’s residence but also man’s and invented a spiritual place of suffering called hell distinct from the physical mass grave called the lake of fire (see my writing “Man and Eternal Life”). Thus, with man perceived as a non-physical being that continues to live disembodied after death in one of these three places, the stage was set for the money to begin pouring in.

The reformers were successful in protesting against the selling of indulgences and refuting the existence of purgatory. However, their efforts didn’t go far enough. They still kept the same view of man along with his two permanent destinies of either heaven or hell. Consequently, they couldn’t arrive at the correct view of salvation. The RCC and Protestants continue arguing today about which has the correct view of salvation. Is it faith plus works, or faith alone? The answer is neither! Though Protestants vehemently claim their teaching and preaching is “the faith which was once delivered unto the saints” (Jde 1:3), it’s just “a faith” they devised from what was once delivered by the RCC.

For dust thou art

“And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). When we read the account of Adam’s creation, we just assume he knew all along that he had been formed from the ground. But how could he have known? He didn’t know what he was until God told him, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen 3:19). He learned from his Creator that he is dust. Like Adam, we also need to learn from our Creator that we are dust—mortal physical beings that were taken from the ground and will return to the ground.

Who knows better what we are than our Creator? He said “dust thou art.” Who can say otherwise? That we are dust is also evident by our lives being inextricably bound to the biological system of the planet. Plants grow from the ground, animals eat the plants or each other, and we eat the plants and the animals. When the plants and animals die, their lives cease and they return to the ground. Likewise, our lives cease at death and we return to the ground to never live again unless resurrected from death.

Abraham and David both confessed that they were dust, “And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes” (Gen 18:27), “For He knows our frame; He remembers that we are dust” (Psalm 103:14). And Jesus Christ is the Seed or Son of both, “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mat 1:1).

He is the Seed of Abraham: “And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be” (Gen 15:5); “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Gen 22:17-18); “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal 3:16); “For verily he took not on him the nature of angels; but he took on him the seed of Abraham” (Heb 2:16).

He is the Seed of David: “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom” (2Sa 7:12); “His seed shall endure for ever, and his throne as the sun before me” (Psa 89:36); “Thou Son of David, have mercy on us” (Mat 9;27); “Is not this the son of David?” (Mat 12:23); “O Lord, thou Son of David” (Mat 15:22); “Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.” (Mat 22:42); “That Christ cometh of the seed of David” (Jhn 7:42); “I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus” (Act 13:22-23); “Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh” (Rom 1:3); “Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel” (2Ti 2:8).

He became a man exactly like we are: “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom 8:3); “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phl 2:7-8); “For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren” (Heb 2:16-17).

Since Jesus Christ became a man just like we are, and since man is dust, then He became dust. He is not some kind of dual being consisting of both non-physical and physical combined but is strictly a physical being. As a physical being His death meant that He was no longer alive but dead, and His resurrection meant that He was no longer dead but alive.

The Protestant view adopted from the RCC is that God is a Trinity of Persons and man is an eternal non-physical being living inside a body that will live forever either in heaven or hell. And to be consistent with this view of God and man, they must claim that the Son of God became a dual-being in His incarnation—both a 100% divine being and a 100% human being—an eternal non-physical being living inside a physical body. This supposed hypostatic union of two beings into one Person in the incarnation is necessary to maintain their Trinitarian view of God. Therefore, as a dual being, only the physical part of Jesus Christ died on the cross while the non-physical part was still alive, and His resurrection was simply the non-physical part re-entering the physical part. Furthermore, since His resurrection is the exemplar of man’s, this wrong view of the Savior results in a wrong view of the saved. If the Savior is an eternal non-physical being that simply re-entered His body in resurrection, then man is also an eternal non-physical being that re-enters his body at the resurrection.

The problem with this view of man as an inherently eternal being that lives forever somewhere is that it forces a redefinition of eternal life. When annihilation is denied, eternal life must be redefined because if everyone, even the unsaved, live forever then everyone by definition has eternal life. Therefore, to maintain this wrong view of man (and ultimately the RCC wrong view of God as a Trinity of Persons), an entirely fictitious concept of eternal life had to be invented. It had to be something man obtains and already has right now in this life.

Scripture is replete with teaching that eternal life isn’t something we already have but are trying to obtain: “Good Master, what good thing shall I do, that I may have eternal life? … and shall inherit everlasting life” (Mat 19:16, 29); “And these shall go away into everlasting punishment: but the righteous into life eternal” (Mat 25:46); “Master, what shall I do to inherit eternal life?” (Luk 10:25); “That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (Jhn 3:15-16); “And he that reapeth receiveth wages, and gathereth fruit unto life eternal” (Jhn 4:36); “Search the scriptures; for in them ye think ye have eternal life” (Jhn 5:39); “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life” (Jhn 6:27); “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life” (Jhn 6:40); “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (Jhn 10:28); “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (Jhn 12:25); “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him” (Jhn 17:2); “To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” (Rom 2:7); “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Rom 5:21); “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” (Rom 6:22-23); “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal 6:8); “for a pattern to them which should hereafter believe on him to life everlasting” (1Ti 1:16); “Fight the good fight of faith, lay hold on eternal life” (1Ti 6:12); “In hope of eternal life, which God, that cannot lie, promised before the world began” (Tit 1:2); “That being justified by his grace, we should be made heirs according to the hope of eternal life” (Tit 3:7); “And this is the promise that he hath promised us, even eternal life” (1Jo 2:25); “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jde 1:21).

In the Protestant view of man adopted from the RCC, if everyone lives eternally regardless, then eternal life can’t mean living eternally. Therefore, the redefining of eternal life became necessary. But to accomplish this, it couldn’t just be life that was redefined but also its antithesis—death. We understand death as the cessation of life, that when a living being is no longer alive, it’s dead. However, consistency within the RCC system of the Trinity of God and the eternality of man requires a different understanding. Rather than death as “the end of life,” it was redefined as “separation” and also partitioned into multiple types—physical death (separation of the non-physical being from the physical body); spiritual death (separation from relationship with God); eternal death (eternal separation from God).

In this system of life and death, Adam was supposedly created inherently eternal and in a state of spiritual life that changed to spiritual death when he sinned, “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen 2:17). This spiritual death state of being was consequently passed down to his descendants, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom 5:12). Although man is still inherently eternal as he was created, but because of Adam’s sin everyone is born in a state of spiritual death that must change to spiritual life to have eternal life in heaven with God.

In this view of salvation, since everyone lives eternally whether or not they’re saved, the distinction between the saved and unsaved is if they’re spiritually alive or spiritually dead. Therefore, salvation is a change from a state of spiritual death to spiritual life as a new creature by a second birth. Those that have been born again will live forever with God in heaven, while those that didn’t experience the new birth will be burned alive forever in hell. But this view of salvation is wrong because it’s necessitated by a wrong view of man.

Are we born again as new creatures?

The teaching that salvation is a new birth from spiritual death to spiritual life as a new creature is based upon the false assumption that man is an eternal non-physical being living inside a physical body. With this view of man, the new birth is understood as a re-birth of a supposed inner being. But if the correct view of man is that he is a physical being, that he is dust, then there’s nothing inside to be reborn! The new birth of an inner being into a new creature is simply a false concept concocted to proof-text and support a false view of man and his salvation.

Jesus was speaking to the Pharisee Nicodemus when He taught, “Except a man be born again, he cannot see the kingdom of God” (Jhn 3:3). And John emphasized on three different occasions that Nicodemus had come to Jesus by night, “The same came to Jesus by night” (Jhn 3:2), “he that came to Jesus by night” (Jhn 7:50), “which at the first came to Jesus by night” (Jhn 19:39). This must have been important to repeat it. Like Gideon, it seems Nicodemus feared man more than God, “Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father’s household, and the men of the city, that he could not do it by day, that he did it by night” (Jdg 6:27). But Jesus explained to him that he must be “born of water and of the Spirit [Breath]” (Jhn 3:5). He must be baptized in water where he would no longer be ashamed but make a public confession of Jesus Christ in broad daylight for everyone to witness.

He went on to explain the new birth with an analogy, “That which is born of the flesh is flesh; that which is born of the Spirit [Breath] is spirit [breath]” (Jhn 3:6). All creatures “born of the flesh,” are of the same flesh from which they were born—horses have horses, and dolphins have dolphins. This is also what Paul taught about the resurrection, “All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds” (1Co 15:39). Since the only way to get a horse is from a horse, the correlation of “born of the Spirit [Breath] is spirit [breath],” is that the only way to get eternal life is from someone else that has eternal life, “I am the resurrection, and the life” (Jhn 11:25), “because I live, ye shall live also” (Jhn 14:19); “in Christ shall all be made alive” (1Co 15:22). We’ll be raised to eternal life by the same Breath that raised Christ, “But if the Spirit [Breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [Breath] that dwelleth in you” (Rom 8:11). The new birth, therefore, isn’t some kind of internal change from spiritual death to spiritual life, but resurrection from death to eternal life.

In Paul’s statement, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2Co 5:17), the words “he is” are italicized indicating they’re not in the Greek text but added by the translators with the intent of clarifying what was being said. However, this is simply a case of bias and imposing upon the Scriptures something Paul didn’t say. Because the view of the translators was that man is a non-physical being that becomes spiritually alive to a saved state at conversion, they understood this statement to be describing man transformed into some kind of a new creation. However, it’s not about man but about the creation itself being renewed from the curse.

Jesus Christ later revealed to John, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea … And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev 21:1, 4). The “old things are passed away” are death, sorrow, crying, and pain, while the “all things are become new” are the renewed heavens and earth.

Eternal life means no more death

We must begin with a correct view of man to be in a position to apprehend a correct understanding of man’s salvation. Since man is a physical being, he’s no longer alive when he dies. Life and death are quite simple and easy to understand. When living beings die, including human beings, they’re no longer alive. Therefore, we don’t have eternal life right now because we all will die and no longer be alive. Death is the cessation of life, and eternal life is living perpetually without ever dying again.

Paul defined eternal life in Romans, “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord … Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him … For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom 5:21, 6:9, 23). Jesus Christ died but was raised from the dead to never die again. This is eternal life! He said of Himself, “I am he that liveth, and was dead; and, behold, I am alive for evermore” (Rev 1:18).

Many times we’re told that there will come a day when there is no more death: “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces” (Isa 25:8); “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues” (Hos 13:14); “Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection” (Luk 20:36); “The last enemy that shall be destroyed is death” (1Co 15:26); “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1Co 15:54); “For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life” (2Co 5:4); “But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2Ti 1:10); “that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage” (Heb 2:14-15); “He that overcometh shall not be hurt of the second death” (Rev 2:11); “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power” (Rev 20:6); “And God shall wipe away all tears from their eyes; and there shall be no more death” (Rev 21:4).

Eternal life is no more death. It’s living perpetually without fear of ever dying again. And this correct view of eternal life comes from the correct view of man, “for dust thou art” (Gen 3:19).

Death from the beginning

“In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen 3:19). Adam’s life began from the ground and ended by returning to the ground. Returning to the ground meant that he would no longer be alive because he wasn’t already alive before being created from the ground. This is how life and death were defined from the beginning and this is also what Paul taught:

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Romans 5:12-17)

In the view that man is an eternal non-physical being, this passage must be understood that it was some type of spiritual death that passed upon mankind as the result of Adam’s sin. Therefore, the corollary is that Jesus Christ saved us from spiritual death. But Paul drew this same parallel between Adam and Christ when writing to the Christians in Corinth about the resurrection from death, “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive” (1Co 15:21-22). It’s not some abstract concept of spiritual death that Christ saved us from, but the only type of death there is—returning to the ground. And it’s within this context and understanding of life and death that Paul defined eternal life, “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord … Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him … For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom 5:21, 6:9, 23). Christ saved us from death that passed upon us from Adam—returning to the ground from which we were taken.

The dead that take part in the first resurrection when Christ returns will not die a second time, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Rev 20:6). They will have eternal life at this point because they will never die again. It will be after the millennium that the entire creation itself will be renewed from the curse of death pronounced upon it, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea … And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev 21:1, 4).

Salvation is future

Salvation is simply deliverance or rescue from danger or peril. The Greek noun soteria for “salvation” and verb sozo for “save,” are used in the New Testament for deliverance from various afflictions such as sickness, demon possession, drowning, and deliverance from enemies, slavery, and prison: “Lord, save [sozo] us: we perish” (Mat 8:25); “Daughter, be of good comfort; thy faith hath made thee whole [sozo]” (Mat 9:22); “He saved [sozo] others; himself he cannot save [sozo]” (Mat 27:42); “and as many as touched him were made whole [sozo]” (Mar 6:56); “That we should be saved [soteria] from our enemies, and from the hand of all that hate us” (Luk 1:71); “Is it lawful on the sabbath days to do good, or to do evil? to save [sozo] life, or to destroy it?” (Luk 6:9); “They also which saw it told them by what means he that was possessed of the devils was healed [sozo]” (Luk 8:36); “And Jesus said unto him, Receive thy sight: thy faith hath saved [sozo] thee” (Luk 18:42); “For he supposed his brethren would have understood how that God by his hand would deliver [soteria] them” (Act 7:25); “Wherefore I pray you to take some meat: for this is for your health [soteria]: for there shall not an hair fall from the head of any of you” (Act 27:34); “For I know that this shall turn to my salvation [soteria] through your prayer, and the supply of the Spirit of Jesus Christ” (Phl 1:19).

When used for the salvation we have in Christ, sozo and soteria mean deliverance from death. Since we’re delivered from death at the resurrection, then that’s the point we’ll be saved. It’s not Scripturally correct to call ourselves “saved” right now because we all still die. Salvation isn’t an internal change that happens in this life, but the event of deliverance from death when Christ returns.

And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. (Acts 2:19-21)

Peter preached the first evangelistic sermon and started by quoting from the prophet Joel about our future salvation. Our salvation “shall come to pass” after the sun is turned to darkness and the moon to blood. Since the sun hasn’t turned to darkness or the moon to blood, then none of us are saved yet. He wasn’t teaching that we’re saved the moment we call on the name of the Lord, but rather that it’s those that call on the name of the Lord that shall be saved when the Lord returns. These end-time events must transpire before the event of our salvation from the dead is consummated. And this very first evangelistic salvation message set the precedence for the correct view of salvation ever since. Paul quoted the same prophecy of Joel concerning salvation:

For with the heart man believeth [is being trusted] unto righteousness; and with the mouth confession is made [is being confessed] unto salvation. For the scripture saith, Whosoever believeth [trusting] on him shall not be ashamed [kataischyno]. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call [calling] upon him. For whosoever shall call upon the name of the Lord shall be saved. (Romans 10:10-13)

The verbs in this passage are present-continuous, “is being trusted,” “is being confessed,” “trusting,” and “calling.” Paul was indicating that we continually trust and call upon the Lord until the day we’re finally saved, “For whosoever shall call upon the name of the Lord shall be saved” (Rom 10:13). The Greek kataischyno in his quote from Isaiah, “Whosoever believeth [trusting] on him shall not be ashamed [kataischyno],” means “to put to shame,” “to disappoint,” or “to let down.” He was saying that those trusting in Him for salvation from death will not be put to shame, disappointed, or let down. Salvation is the resurrection where our hope of eternal life will not be disappointed or let down.

Earlier in Romans, Paul said that the redemption of the body is our hope of salvation, “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved [sozo] by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” (Rom 8:23-24). Later he will say, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed [trusted]” (Rom 13:11). It’s not that we became “saved” the moment we trusted God, but rather that we’re trusting God until the day we’re saved. Though our salvation is in the future, it’s drawing nearer every day. Peter also taught that the salvation of our souls will be at the return of Christ:

That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing [trusting], ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith [faithfulness], even the salvation of your souls. (1Pe 1:7-9)

The writer of Hebrews said the same, “And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb 9:27-28). Salvation from our appointment with death will be at Christ’s appearing. And when were we appointed to die? It was at the time of the curse, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen 3:19). He had taught earlier that this salvation will be in the world to come when all things are finally put under Christ’s feet:

How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. (Hebrews 2:3-8)

Paul told the Corinthians that it will be at the resurrection when all things are put under Christ’s feet, “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (1Co 15:25-26). Our salvation, therefore, will be at the resurrection when death is forever put beneath our feet through Christ. Paul also taught this to the Ephesians, “That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith” (Ephesians 2:7-9). He placed our salvation at the time of “the ages to come.”

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words. … But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with him. (1 Thessalonians 4:13-18, 5:8-10)

Paul taught the Thessalonians that salvation is what we hope to obtain when the Lord returns. When the Lord comes, the dead in Christ will be raised first and those alive will be caught up together with them. The helmet of salvation, “And take the helmet of salvation” (Eph 6:17), “and for an helmet, the hope of salvation” (1Th 5:8), is our hope of salvation from death at Christ’s return. It’s the heads of the devil’s children that will be bruised because they’re not wearing the helmet, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen 3:15).

We need forgiveness of sins and salvation from death

Everyone has sinned against God: “For there is not a just man upon earth, that doeth good, and sinneth not” (Ecc 7:20); “For all have sinned, and come short of the glory of God” (Rom 3:23); “But the scripture hath concluded all under sin” (Gal 3:22); “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1Jo 1:8).

Christ’s death on the cross paid the penalty for our sins: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isa 53:5); “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mat 20:28); “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world” (Jhn 1:29); “Who was delivered for our offences, and was raised again for our justification” (Rom 4:25); “For when we were yet without strength, in due time Christ died for the ungodly” (Rom 5:6); “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures” (1Co 15:3); “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2Co 5:21); “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph 5:2); “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb 9:28); “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10); “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1Pe 2:24).

Scripture is consistent from beginning to ending that death—not living eternally in a place of fire—is the penalty for our sins: “for in the day that thou eatest thereof thou shalt surely die” (Gen 2:17); “every man shall be put to death for his own sin” (Deu 24:16); “but every man shall die for his own sin” (2Ch 25:4); “he shall die: because thou hast not given him warning, he shall die in his sin” (Eze 3:20); “the soul that sinneth, it shall die” (Eze 18:4, 20); “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (Jhn 8:24); “and death by sin; and so death passed upon all men, for that all have sinned” (Rom 5:12); “That as sin hath reigned unto death” (Rom 5:21); “For the wages of sin is death” (Rom 6:23); “The sting of death is sin; and the strength of sin is the law” (1Co 15:56); “For if ye live after the flesh, ye shall die” (Rom 8:13); “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (Jas 1:15); “And death and hell were cast into the lake of fire. This is the second death.” (Rev 20:14); “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” (Rev 21:8).

Christ’s resurrection from the dead and His return to raise the dead is our victory over death: “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day” (Jhn 6:40); “As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me” (Jhn 6:57); “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (Jhn 11:25); “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also” (Jhn 14:19); “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Rom 8:11); “And God hath both raised up the Lord, and will also raise up us by his own power” (1Co 6:14); “For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.” (1Co 15:22-23); “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.” (1Co 15:55-57); “Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you” (2Co 4:14); “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1Th 4:16).

Salvation consists of two separate events: (1) forgiveness of our sins to be in a right relationship with God now, (2) obtaining eternal life at Christ’s return. But the Protestant view conflates the two—that salvation is forgiveness of our sins to be in a right relationship with God now and also obtaining eternal life by an internal change from spiritual death to spiritual life now. It’s this false view of man and salvation that’s the cause for the confusion and false teaching about eternal security and assurance.

Our sins separated us from God

Our sins severed our relationship with God and made us His enemies: “And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods” (Deu 31:18); “And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith” (Deu 32:20); “The LORD is far from the wicked: but he heareth the prayer of the righteous” (Pro 15:29); “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isa 59:2); “Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings” (Mic 3:4); “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:10); “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7); “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled” (Col 1:21); “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (Jas 4:4).

Because our sins are against Him, it’s His prerogative to decide how our relationship with Him can be reconciled. We’re not in any position to “call the shots” so to speak and decide how we can be made right with Him again. He provided the only way of restoring that relationship and it’s through the sacrifice of His Son Jesus Christ. The Lamb that He provided, “God will provide for himself a lamb” (Gen 22:8), “Behold the Lamb of God, which taketh away the sin of the world” (Jhn 1:29), is the only sacrifice He will accept. This is why there’s only one way of salvation.

We’re forgiven now and have peace with God

God forgives our sins: “and it shall be forgiven” (Lev 4:20, 26, 31, 35; Lev 5:10, 13, 16, 18; Lev 6:7); “Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now” (Num 14:19); “and it shall be forgiven” (Num 15:25, 26); “Blessed is he whose transgression is forgiven, whose sin is covered” (Psa 32:1); “Hide thy face from my sins, and blot out all mine iniquities” (Psa 51:9); “Thou hast forgiven the iniquity of thy people, thou hast covered all their sin” (Psa 85:2); “But there is forgiveness with thee, that thou mayest be feared” (Psa 130:4); “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy” (Mic 7:18); “Son, be of good cheer; thy sins be forgiven thee” (Mat 9:2); “Son, thy sins be forgiven thee” (Mar 2:5); “Man, thy sins are forgiven thee” (Luk 5:20); “Her sins, which are many, are forgiven” (Luk 7:47); “to give repentance to Israel, and forgiveness of sins” (Act 5:31); “through this man is preached unto you the forgiveness of sins” (Act 13:38); “that they may receive forgiveness of sins” (Act 26:18); “Blessed are they whose iniquities are forgiven, and whose sins are covered” (Rom 4:7); “In whom we have redemption through his blood, the forgiveness of sins” (Eph 1:7); “God for Christ’s sake hath forgiven you” (Eph 4:32); “In whom we have redemption through his blood, even the forgiveness of sins” (Col 1:14); “having forgiven you all trespasses” (Col 2:13); “and if he have committed sins, they shall be forgiven him” (Jam 5:15); “your sins are forgiven you for his name’s sake” (1Jo 2:12); “Unto him that loved us, and washed us from our sins in his own blood” (Rev 1:5).

God reconciled us to Himself through His Son Jesus Christ: “we have peace with God through our Lord Jesus Christ” (Rom 5:1); “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:10); “And all things are of God, who hath reconciled us to himself by Jesus Christ” (2Co 5:18); “And that he might reconcile both unto God in one body by the cross” (Eph 2:16); “And, having made peace through the blood of his cross, by him to reconcile all things unto himself” (Col 1:20); “to make reconciliation for the sins of the people” (Heb 2:17); “Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love” (2Jo 1:3).

Faithfulness and trust

The Hebrew noun emuwnah in the famous statement “but the just shall live by his faith [emuwnah]” (Hab 2:4), means “faithfulness” not “faith” as it’s translated. Several Bible versions, however, render it correctly: Complete Jewish Bible, God’s Word, Lexham English Bible, Names of God Bible, New English Translation, New International Version, New Living Translation, and The Voice. Habakkuk’s statement, of course, was quoted three times in the New Testament, “The just shall live by faith [pistis]” (Rom 1:17; Gal 3:11; Heb 10:38), and was instrumental in Martin Luther’s protest against the RCC in the Protestant Reformation.

The Greek noun pistis in “The just shall live by faith [pistis],” appears almost 250 times in the New Testament and is always translated as “faith” in the King James Version except in just three places where the contexts forced it to be rendered “faithfulness” or “fidelity”(Rom 3:3; Gal 5:22; Tit 2:10). Likewise, its verb form pisteuo also appears almost 250 times and is almost always translated “believe” except in just a few places where the contexts forced it to be rendered “trust” or “commit” (Luk 16:11; Gal 2:7; 1Th 2:4; 1Ti 1:11; Tit 1:3).

The point is that in almost 500 occurrences—other than a few times when the contexts forced the meaning of faithfulness or trust—the translators took the liberty of rendering pistis as “faith” and pisteuo as “believe.” But why? It’s because of an erroneous view of salvation based on a false view of man. Since Luther continued to embrace a wrong view of man as taught by the RCC, his effort to attain the right view of salvation was doomed to failure from the beginning. His faulty conclusion was that “The just shall live by faith [pistis]” means salvation is by faith or belief.

In the view that man is already inherently eternal, salvation cannot be living eternally but must be something else. That something else is an internal change from spiritual death to spiritual life. Rather than hoping to have eternal life at Christ’s return to raise the dead, eternal life is a change in the state of being before death—that we have salvation now and faith or belief is the criterion for having it.

In this mainstream Protestant Christian view, we’re saved simply by believing some facts about Jesus Christ are true, and even call ourselves “believers” in distinction from the unsaved. Salvation has essentially been dwindled-down to a formula—do ‘A’ to have ‘B.’ All we must do is make a faith-confession and we’re now saved, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe [trust] in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom 10:9).

Since faith is the criterion for salvation in this view, then faith must be the security and assurance of salvation. If we’ve done ‘A,’ then we have ‘B.’ If we doubt having ‘B,’ we just remind ourselves of having done ‘A.’ And since God does ‘B,’ then we can’t lose ‘B’ if we’ve done ‘A.’ The formula is simple and convenient. But the problem arises about those that did ‘A’ but no longer have ‘B.’ What about them? In response, the concepts of “believing in the heart” versus “mental assent,” or “heart faith” versus “head faith” were contrived. Though it seemed they did ‘A’, they didn’t, therefore never had ‘B.’ Those that believed all along never did, therefore they never were saved.

The problem with this view of salvation by faith is that it’s based on the false assumption that man is an eternal non-physical being. Therefore, salvation consists of a change in the state of being and whether or not we’ve truly had that change. It’s more focused on the saved than the Savior—who we are, what we have, and what we can do, rather than who He is, what He has, and what He can do. And assurance of this salvation comes by affirming who we are: “I’m a believer,” “I’m born again,” “I’m a new creature,” and “I’m the righteousness of God in Christ.” But the salvation taught in the Scriptures isn’t a change in who we are but whose we are!

It’s not who we are but whose we are

The theme of the apostle Paul’s letter to the Ephesians is the mysterion or mystery. It’s about the saving gospel message of Jesus Christ that had been hidden by God within the narrative of the creation account itself but was now made known: “Having made known unto us the mystery [mysterion] of his will” (Eph 1:9), “How that by revelation he made known unto me the mystery [mysterion]; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery [mysterion] of Christ)” (Eph 3:3-4), “the fellowship of the mystery [mysterion], which from the beginning of the world hath been hid in God, who created all things by Jesus Christ” (Eph 3:9), “This is a great mystery [mysterion]: but I speak concerning Christ and the church” (Eph 5:32), “to make known the mystery [mysterion] of the gospel” (Eph 6:19).

The hidden message within the creation that Paul featured in Ephesians is the Lordship of Jesus Christ shown figuratively within the heavens, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [epouranios] places in Christ” (Eph 1:3). God created light and called it “Day” and the darkness “Night,” “And God called the light Day, and the darkness he called Night” (Gen 1:5). He then set two great lights in the heavens to rule over one or the other, “Let there be lights in the firmament of the heaven … And God made two great lights; the greater light to rule the day, and the lesser light to rule the night” (Gen 1:14, 16). The mystery that was “made known” to Paul was that this represented our transition from one ruler to another, “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph 5:8).

The Greater Light in the epouranios or heavenly is the Lord Jesus Christ represented by the sun during the day, while the lesser light is the devil represented by the moon during the night, “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [epouranios] places” (Eph 6:11-12).

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly [epouranios] places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith [faithfulness]; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. (Ephesians 2:5-9)

Now we can understand what Paul meant in this passage by “saved through faith [faithfulness]” (Eph 2:8). He wasn’t saying that we’re saved by our faith, but by Christ’s faithfulness! This is what he will reiterate a little later, “To the intent that now unto the principalities and powers in heavenly [epouranios] places might be known by the church the manifold wisdom of God, According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith [faithfulness] of him” (Eph 3:10-12), “because of Christ’s faithfulness” (Eph 3:12 NET).

It’s because Christ was faithful to His Father in shedding His precious blood for our sins, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph 1:7), that the Father raised Him from the dead and set Him at His own right hand in the heavenly, “And hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph 2:6). And when we submit to Him as our Lord and Ruler, He represents us at the Father’s right hand as though we were seated there ourselves! This is the gospel message of salvation. This is the “mystery [mysterion] of the gospel” (Eph 6:19), as Paul concluded his letter. It’s Christ’s faithfulness to die for our sins, and our faithfulness to now serve Him as Lord—the Greater Light ruling the Day.

It’s not a change in us, but a change of us. It’s a change from out of one lordship or kingdom into another: “to turn them from darkness to light, and from the power of Satan unto God” (Act 26:18); “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Col 1:13); “shew forth the praises of him who hath called you out of darkness into his marvellous light” (1Pe 2:9). Salvation isn’t an internal change of being but a positional change in standing.

The problem isn’t that we’re spiritually dead with some kind of sinful nature within us that must be changed. The problem is that we need a change in ruler over us. Because we’ve all sinned against God, we’re all under the lordship of the devil unless we submit ourselves to the Lord Jesus Christ. We’re not autonomous beings, “For none of us liveth to himself, and no man dieth to himself” (Rom 14:7).

Salvation is belonging to Jesus Christ and being known by Him: “For I know him” (Gen 18:19); “I never knew you” (Mat 7:23); “My sheep hear my voice, and I know them” (Jhn 10:27); “And all mine are thine” (Jhn 17:10); “Now if any man have not the Spirit of Christ, he is none of his” (Rom 8:9); “And ye are Christ’s” (1Co 3:23); “But if any man love God, the same is known of him” (1Co 8:3); “they that are Christ’s” (1Co 15:23); “as he is Christ’s, even so are we Christ’s” (2Co 10:7); “And if ye be Christ’s” (Gal 3:29); “ye have known God, or rather are known of God” (Gal 4:9); “they that are Christ’s” (Gal 5:24); “The Lord knoweth them that are his” (2Ti 2:19).

Salvation from death at Christ’s return comes to those that belong to Him and go to their deaths in faithful service to Him: “whether we live therefore, or die, we are the Lord’s” (Rom 14:8); “fallen asleep in Christ” (1Co 15:18); “in Christ shall all be made alive” (1Co 15:22); “they that are Christ’s at his coming” (1Co 15:23), “the dead in Christ” (1Th 4:16); “the promise of life which is in Christ Jesus” (2Ti 1:1); “These all died in faith [faithfulness]” (Heb 11:13); “be thou faithful unto death” (Rev 2:10); “the dead which die in the Lord” (Rev 14:13).

Many times Paul used variations of the terms “in Christ,” “in him,” or “in whom” to express the concept of salvation as belonging to Jesus Christ. He used these terms about a dozen times in the first two chapters of Ephesians alone. Salvation isn’t a change of nature within us, but a change of position into Him. The only nature we have is human nature because we’re dust! Being “in him” is safety, security, and salvation.

Confessing the Lord Jesus

“That 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” (Rom 10:9). Confessing with the mouth the Lord Jesus isn’t some kind of magic formula that takes us from point ‘A’ to ‘B,’ that instantly changes us internally into a saved state of being. It’s a public confession of our commitment to faithfully serve Jesus Christ as Lord and obey everything He commanded. Understanding this statement within context, Paul had just quoted these words from Moses concerning Jesus Christ:

For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. (Deuteronomy 30:11-14)

God was taking away all excuses from His people for disobedience. Earlier Moses had given them instructions for what they were to do once they crossed the Jordan, “And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee” (Deu 27:2), “These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali” (Deu 27:12-13). After the reading of all the blessings and curses the people were to affirm they had understood the consequences for not keeping the commandments, “Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.” (Deu 27:26). And this is what they did under Joshua’s leadership, “And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law” (Jos 8:34).

By making His people affirm “Amen” out of their own mouths that they had heard His commandments and understood the consequences for not keeping them, they would be left without excuse. It’s similar to waiver agreements we sign today releasing liability from another party—it puts the responsibility back on us. His people wouldn’t be able to say later, “You never told us,” “You didn’t make it clear,” “Your commandments were out of our reach.” The bottom line was, “But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deu 30:14).

Paul taught that all of this was prophetic of what God would do through His Son Jesus Christ, “Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)” (Rom 10:6-7). This statement covers the gamut of Christ’s mission to mankind on the earth—His incarnation to His resurrection. He is our example of faithfulness and He also takes away all excuses from us—because He was faithful, we must be faithful. We’re to have His same mindset and go to our deaths in faithfulness, “Let this mind be in you, which was also in Christ Jesus” (Phl 2:5), “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phl 2:8).

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:3-4). To be baptized or immersed into His death means that baptism is committing ourselves to die as He did. It doesn’t mean necessarily that we will be put to death but simply that we will suffer after the same image—being falsely accused, maligned, and reproached. God the Father raised His Son from the dead because His death glorified Him, “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee” (Jhn 17:1). Likewise, we’ll be raised from the dead if we go to our deaths glorifying His Son. This is what it means to “work out your own salvation with fear and trembling” (Phl 2:12). It certainly doesn’t mean that we save ourselves. It’s that our salvation from death is patterned after His by having the same mindset as Him.

Circling back to Romans, Paul drew this conclusion, “So then faith [faithfulness] cometh by hearing, and hearing by the word of God” (Rom 10:17). Hearing about Christ’s faithfulness to His Father—that He came down from heaven, always did His Father’s will, went to His death in obedience, then was raised from the dead—this hearing came by the apostles being sent by Him to preach, “the word of faith [faithfulness], which we preach” (Rom 10:8), “And how shall they preach, except they be sent?” (Rom 10:15).

Now, we can’t make excuses, “that we may hear it, and do it?” (Deu 30:12, 13). When we “confess with thy mouth the Lord Jesus” (Rom 10:9), the word is “in thy mouth, and in thy heart, that thou mayest do it” (Deu 30:14). Salvation consists of affirming from our mouths that we’ve heard of Christ’s faithfulness and we’ve heard His commandments. We’re now committed to faithfully serve Him as our Lord unto death. We’ve heard it and we’ll do it.

Repentance in baptism is the prescribed point of conversion

Jesus preached repentance: “Repent ye: for the kingdom of heaven is at hand” (Mat 3:2); “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Mat 4:17); “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mar 1:15); “I came not to call the righteous, but sinners to repentance” (Luk 5:32); “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luk 13:3).

He commanded repentance and water baptism, “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luk 24:47), “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” (Mat 28:19-20). He didn’t command an altar call, a sinner’s prayer, or a faith-confession but repentance and baptism.

In conclusion of the very first evangelistic sermon, Peter told his hearers to repent of their sins and be baptized, “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Act 2:38). He said nothing about believing or having faith. Of course believing is certainly involved, but conversion to Christianity isn’t about going from unbeliever to believer but unforgiven to forgiven. Peter’s second sermon recorded in Scripture was also about repentance and forgiveness of sins, “Repent ye therefore, and be converted, that your sins may be blotted out” (Act 3:19). Conversion isn’t about becoming a believer but becoming forgiven. And he continued to preach and teach repentance and forgiveness, “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins” (Act 5:31), “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2Pe 3:9). According to Peter, repentance is the point of conversion, not believing.

Paul also preached and taught repentance: “And the times of this ignorance God winked at; but now commandeth all men every where to repent” (Act 17:30); “Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” (Act 20:21); “But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance” (Act 26:20); “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” (Rom 2:4).

Conversion isn’t an internal change from spiritual death to spiritual life, but a change in relationship—from an enemy of God to right with Him. The Greek dikaiosyne, translated throughout the New Testament “righteousness,” denotes a right relationship with God. And to be right with Him, our sins must first be forgiven, “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” (Rom 4:6-8). God imputes or counts us right with Him when He no longer imputes or counts our sins against us. Thus, conversion is repenting of our sins and being forgiven by God on account of the shed blood of His Son Jesus Christ. We’re not saved at this point but only forgiven of our sins and in a right relationship with Him. Our salvation from death will come later when Christ returns to raise the dead.

Baptism is the turning point from a life of sin to a life of obedience to the commandments of Jesus Christ as Lord, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you” (Mat 28:19-20). Paul also taught that baptism is the point at which we obey from our hearts the teachings of Jesus Christ, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?’ (Rom 6:3), “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom 6:17).

Being baptized into Christ

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” (Rom 6:3), “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Rom 13:14), “For ye are all the children of God by faith [faithfulness] in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” (Gal 3:26-27). Baptism “into Christ” means that we repent of our sins and commit ourselves to faithfully serve Him. And when we’re living faithfully to Him, He clothes the shame of our nakedness, “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Gen 3:7), “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them” (Gen 3:21).

Baptism is our commitment to live as He did and die as He did, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” (Rom 6:3). And the Lord’s Supper is the continued reminder of our commitment, “For by one Spirit [Breath] are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit [Breath]” (1Co 12:13), “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1Co 11:26), “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt … O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Mat 26:39, 42).

Peter said that Noah’s flood was figurative and prophetic of water baptism, “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1Pe 3:20-21). Before baptism, the imaginations and thoughts of our hearts were evil, “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen 6:5). Baptism is the turning point where we purify the imaginations and thoughts of our hearts in His sight, “Blessed are the pure in heart: for they shall see God” (Mat 5:8), “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Mat 5:28). We commit ourselves to serve Jesus Christ with a good conscience toward Him recognizing that He sees everything.

Earlier Peter wrote that having a good conscience toward God means that we suffer wrongfully knowing that He sees it and will justify us, “For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully” (1Pe 2:19). It’s following the example of Christ’s suffering, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1Pe 2:21-23). When falsely accused, He didn’t open His mouth in His defense but trusted His Father and committed His defense to Him. This is what Peter meant by “baptism doth also now save us … a good conscience toward God” (1Pe 3:21).

Jesus Christ died as a convicted criminal yet never tried to defend Himself. And before He breathed His last breath, He committed His life into His Father’s hands, “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit [breath]: and having said thus, he gave up the ghost [exhaled]” (Luk 23:46). Isaiah prophesied that He would commit to His Father the vindication of His wrongful execution, “He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.” (Isa 50:8-9). As He committed His breath to His Father, we also commit our breath to Him, “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit [breath]” (Act 7:59).

It’s because we’re dust—physical beings animated by God breathing into us—that salvation is having life breathed back into us at the first resurrection. Because the “saved” are dust, the Savior had to become dust. He had to become just like we are, so we could become just like He is. Paul taught a parallel between our initial creation to life and our subsequent resurrection to life, “The first man Adam was made a living soul; the last Adam was made a quickening spirit [breath]” (1Co 15:45). As the first Adam was raised from the dust and quickened by God’s Breath, we’ll be raised from the dust and quickened by God’s Breath at the return of the last Adam.

Christ trusted His Father to breathe life back into Him, and we also trust, “We having the same spirit of faith, according as it is written, I believed [trusted], and therefore have I spoken; we also believe [trust], and therefore speak; Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you” (2Co 4:13-14). He spoke His trust in His Father to breathe life back into Him, “Father, into thy hands I commend my spirit [breath]: and having said thus, he gave up the ghost [exhaled]” (Luk 23:46). To be raised after the likeness of His resurrection, we must also be conformed to the likeness of His death, “became obedient unto death, even the death of the cross” (Phl 2:8), “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead” (Phl 3:10-11).

Water baptism itself only gets us wet. It’s simply a tangible act or event that serves as the turning point of our lives. It’s not getting wet that saves us but what we do after getting dried off. The commitment of faithful service to the Lord that we make in baptism isn’t what saves us, but it’s the fulfillment of that commitment through a life of faithful service to the Lord that does.

Paul likened this turning point as though we’re now a completely new person from the old person we used to be: “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom 6:6); “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness” (Eph 4:22-24); “Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the image of him that created him” (Col 3:9-10). But nothing changes in our state of being. We’re still the same dust! What changes is that we now have God’s Breath in our hearts giving us the strength to turn from a life of sin to righteousness. In all three of these passages, the new person is no longer living a life of sin but has put away the former lifestyle with its lusts and deeds.

Some fear their family or friends perished when they died without ever getting baptized. My dear mom came to Christ just a few months before her death from cancer but wasn’t baptized. We take great comfort reminding ourselves that the thief on the cross didn’t perish.

God won’t allow anyone to perish on a technicality. This isn’t relegating baptism to a mere formality nor is it alleging it to be unimportant. It’s very important because Jesus Christ commanded it. But this is simply recognizing its proper place and purpose. For example, if someone repented and was serving Christ as Lord but didn’t get baptized before death for various reasons—they were sincerely ignorant that Christ commanded it, they were in the desert, they died in a car crash on the way to be baptized—that person didn’t perish. On the other hand, someone that knew Christ’s commandment to be baptized and had the opportunity but stubbornly refused, how can we have confidence that they’ll be raised when Christ returns? If they wouldn’t even obey His initial commandment to be baptized, how could He have been their Lord? It’s not our place to judge their salvation but it certainly doesn’t make us feel very good about it.

God doesn’t need baptism to save us—it’s for our benefit not His. It serves as a public confession that we’re not ashamed of Jesus Christ but acknowledge who He is and commit ourselves to turn from a life of sin to serve Him unto death. It’s the turning point of living as if a new person distinct from the old person we used to be.

Being born from above

What has become known as the new birth or being born again is more correctly stated as being born from above, “Except a man be born again [anothen]” (Jhn 3:3), “He that cometh from above [anothen] is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all” (Jhn 3:31). And Paul taught the same about the resurrection when the Lord returns from heaven, “The first man is of the earth, earthy: the second man is the Lord from heaven” (1Co 15:47). It’s not some kind of internal change from spiritual death to spiritual life, but birth back to life when the Lord “cometh from above” or “cometh from heaven” to raise the dead. It’s being born from above when the Lord returns from above.

Jesus used the wind as an analogy of those born from above, “Marvel not that I said unto thee, Ye must be born again [from above]. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit [Breath]” (Jhn 3:7-8). Like it is with the wind, we must recognize where Jesus came from and where He went, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (Jhn 3:13). If we’ll live our lives in conformity to the truth of who He is and where He is right now at the right hand of God, then we’ll be born to life when He returns.

In the view that we’re already born again right now from a state of spiritual death to life, statements like this are problematic, “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God” (1Jo 3:9). Once we’re “born of God,” we cannot sin. Of course this has to be explained away as if the apostle didn’t know what he was talking about. Therefore, what John really meant is that we don’t habitually sin. But he said in the prior verse, “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” (1Jo 3:8). The works of the devil haven’t been destroyed yet because he’s still working now. But once we’re “born of God” at Christ’s return, we won’t be tempted or deceived any further because the devil will be locked up and eventually destroyed: “And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season” (Rev 20:3), “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever” (Rev 20:10). It’s when we’re no longer being tempted and deceived that we cannot sin. That’s eternal security!

Faithfulness to the Lord

Many have noted an obvious disconnect between the “saved through faith” (Eph 2:8) gospel taught by the apostle Paul and what the Lord Jesus Christ Himself taught about faithfulness to Him as Lord: “Who then is a faithful and wise servant” (Mat 24:45), “Well done, thou good and faithful servant” (Mat 25:21), “Who then is that faithful and wise steward” (Luk 12:42), “He that is faithful in that which is least is faithful also in much” (Luk 16:10), “Well, thou good servant: because thou hast been faithful in a very little” (Luke 19:17). The apparent discrepancy is caused by the translators rendering the Greek noun pistis throughout the New Testament as “faith” instead of “faithfulness” to be consistent with their view of salvation. Because Paul’s writings are mostly doctrinal in the genre, it’s fairly easy for the translators to accomplish this undetected. But Jesus Christ taught parables about faithful servants which force a context that can’t be effectively mistranslated. The bottom line is that if we’ll just replace “faithfulness” for “faith” in all occurrences of pistis, we’ll see that Paul indeed taught faithfulness. His gospel of “saved through faith [faithfulness]” (Eph 2:8), is the truth he learned from Jesus Christ, “But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus” (Eph 4:20-21).

Now, “faithfulness” doesn’t exclude “faith” at all. That’s not even possible because there’s an element of faith or belief in any good relationship. We can’t have a faithful and trusting relationship with someone yet not believe a word they say! But the reformers made “faith” the sine qua non of salvation—that everything stands or falls with “faith.” We’re saved by “faith alone” or sola fide and anything that’s not faith is supposedly our works, or trying to save ourselves. However, the three main passages used to argue this “faith” versus “works” contention say nothing of the sort.

For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, for all have sinned and fall short of the glory of God. (Romans 3:20-23 NET)

We are Jews by birth and not Gentile sinners, yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified. … I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing! (Galatians 2:15-16, 20-21 NET).

More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. (Philippians 3:8-9 NET)

There is no “faith” versus “works” issue in Scripture. It’s simply an artificial distinction necessary for supporting sola fide. Because if we’re saved by faith alone, then there must be a term to call everything else that’s not faith—that term became known as “works.” But this isn’t what Paul was teaching in these three passages. He was arguing that righteousness is by Christ’s faithfulness to give Himself as a sacrifice for our sins, not by the works of the Law of Moses. The real issue is Christ’s faithfulness versus the works of the Law. Therefore, it would be more Scripturally accurate to say sola fidelitas! Salvation is by “faithfulness alone” because Christ’s faithfulness to die for our sins is the only way to be right with God.

The absurdity of sola fide becomes apparent when introduced into the context of human relationships. Take the workplace as somewhat of an example of our walk with God. Our time belongs to our employer. We abide by the company rules. We do the work we’re told to do while being dependable, honest, and faithful. We don’t always know why our employer wants us to do specific things but we trust that they know the bigger picture and how it will positively affect the overall health of the company and the community. We also know that since we’re simply doing what we’re told, we trust that our employer has our back if we were to experience any repercussions from doing an assignment. If we’re doing a good job we’ll be rewarded but if we’re doing poorly, then it can result in disciplinary action and possible termination. All of that makes sense.

Now, let’s interject “faith” or “belief” as the sole requisite for employment. Employees get hired because they express belief in their employer. After getting hired many of them argue among themselves about whether they were hired because they believe the employer, or if they believe the employer because they were hired. Some even dare to claim that their employer gave them the belief they needed to get hired. They also squabble about whether they do a good job because they believe the employer, or if they believe the employer because they do a good job. Of course some claim that job performance has a direct bearing on their security but others claim Once Employed Always Employed. Therefore, when someone quits or gets let go, those that embrace OEAE have to say, “Well, I guess they never really were employed, because if they had been they would have continued to be employed. Therefore, they never truly believed the employer!”

Trusting God

As with the noun pistis almost always translated as “faith” instead of “faithfulness,” the verb pisteuo is consistently rendered throughout the New Testament as “believe” instead of “trust.” Why is this? It’s because of bias toward the doctrine of salvation by faith or belief. When Paul cited Abraham’s righteousness before God, “Abraham believed [trusted] God, and it was counted unto him for righteousness” (Rom 4:3), it wasn’t to claim that he simply believed what God said but that he trusted God to do what He said. James wrote that his trust in God was displayed by obeying what He commanded, “Was not Abraham our father justified by works [actions], when he had offered Isaac his son upon the altar? Seest thou how faith [faithfulness] wrought with his works [actions], and by works [actions] was faith [faithfulness] made perfect? And the scripture was fulfilled which saith, Abraham believed [trusted] God, and it was imputed unto him for righteousness: and he was called the Friend of God.” (Jas 2:21-23).

Abraham’s actions of obedience, “because thou hast obeyed my voice” (Gen 22:18), justified what had been said about him years before, “And he believed [trusted] in the LORD; and he counted it to him for righteousness” (Gen 15:6). This is what James meant by “justified by works [actions].” It accomplishes nothing to say we’re faithful yet not be faithful, “What doth it profit, my brethren, though a man say he hath faith [faithfulness], and have not works [actions]?” (Jas 2:14). It’s better to say nothing at all and let our actions speak for themselves, “I will shew thee my faith [faithfulness] by my works [actions]” (Jas 2:18).

That Abraham “believed [trusted] in the LORD” (Gen 15:6), isn’t that he simply believed whatever God said—sure he did. It was that he put his trust in God and obeyed Him. It took tremendous trust to follow through with what God told him to do to his son Isaac, and not understanding how it was all going to work out. We’re even told, “Accounting that God was able to raise him up, even from the dead” (Heb 11:19). It’s the preeminent kind of trust Solomon would later pen, “Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Pro 3:5).

That pisteuo should be translated “trust” rather than “believe” is also consistent with the Psalms being replete with injunctions to trust God: “Blessed are all they that put their trust in him” (Psa 2:12); “Offer the sacrifices of righteousness, and put your trust in the LORD” (Psa 4:5); “But let all those that put their trust in thee rejoice” (Psa 5:11); “O LORD my God, in thee do I put my trust” (Psa 7:1); “And they that know thy name will put their trust in thee” (Psa 9:10); “In the LORD put I my trust” (Psa 11:1); “Preserve me, O God: for in thee do I put my trust” (Psa 16:1); “O thou that savest by thy right hand them which put their trust in thee” (Psa 17:7); “The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust” (Psa 18:2); “I will abide in thy tabernacle for ever: I will trust in the covert of thy wings” (Psa 61:4); “He is my refuge and my fortress: my God, in him will I trust” (Psa 91:2); “My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust” (Psa 144:2); “O my God, I trust in thee” (Psa 25:2);  “let me not be ashamed; for I put my trust in thee” (Psa 25:20); “In thee, O LORD, do I put my trust; let me never be ashamed” (Psa 31:1); “I have hated them that regard lying vanities: but I trust in the LORD” (Psa 31:6); “[Psa 37:3, 5, 40 KJV] 3 “Trust in the LORD, and do good” (Psa 37:3); “Commit thy way unto the LORD; trust also in him” (Psa 37:5); “he shall deliver them from the wicked, and save them, because they trust in him” (Psa 37:40); “Blessed is that man that maketh the LORD his trust” (Psa 40:4); “I trust in the mercy of God for ever and ever” (Psa 52:8); “What time I am afraid, I will trust in thee. In God I will praise his word, in God I have put my trust” (Psa 56:3-4) “In God have I put my trust: I will not be afraid what man can do unto me” (Psa 56:11); “Trust in him at all times; ye people, pour out your heart before him” (Psa 62:8); “The righteous shall be glad in the LORD, and shall trust in him” (Psa 64:10); “In thee, O LORD, do I put my trust: let me never be put to confusion” (Psa 71:1); “For thou art my hope, O Lord GOD: thou art my trust from my youth” (Psa 71:5); “I have put my trust in the Lord GOD, that I may declare all thy works” (Psa 73:28); “Ye that fear the LORD, trust in the LORD: he is their help and their shield” (Psa 115:11); “It is better to trust in the LORD than to put confidence in man” (Psa 118:8); “But mine eyes are unto thee, O GOD the Lord: in thee is my trust” (Psa 141:8); “Cause me to hear thy lovingkindness in the morning; for in thee do I trust” (Psa 143:8).

When Paul said, “and shalt believe [trust] in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom 10:9), he meant that we’re to believe Christ’s resurrection happened as a historical event. That’s a given. However, his predominant point was that we’re to trust God that raised Christ, “Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe [trust] on him that raised up Jesus our Lord from the dead” (Rom 4:23-24). God counted Abraham in a right relationship because he trusted Him, “Abraham believed [trusted] God, and it was counted unto him for righteousness” (Rom 4:3). To “believe [trust] in thine heart” is to “Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Pro 3:5). Salvation is not by belief but by trusting God with all our hearts.

“For with the heart man believeth [trusts] unto righteousness” (Rom 10:10). We’re right with God by a continued trusting relationship with Him. If we can’t trust Him for our necessities of daily life, how can we trust Him for eternal life? If we can’t trust Him for our lesser needs, how can we trust Him for our greatest need—salvation from death? If we spend our lives taking matters into our own hands, then when the day of our death comes, how can we commit our breath into His hands, “Father, into thy hands I commend my spirit [breath]” (Luk 23:46)?

Paul went on to say, “For the scripture saith, Whosoever believeth [trusts] on him shall not be ashamed” (Rom 10:11). And this is what David did, “O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me” (Psa 25:2); “O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee” (Psa 25:20); “In thee, O LORD, do I put my trust; let me never be ashamed” (Psa 31:1). Salvation is living our lives and finally going to our deaths trusting that we’re not going to be put to shame or let down. It takes trust to suffer wrongfully with only God seeing it, “For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully” (1Pe 2:19). But He’s not going to let us down—our hope of the resurrection isn’t going to be put to shame, “And hope maketh not ashamed” (Rom 5:5). When we recognize that salvation is getting victory over death when Christ returns to raise the dead, then we’ll trust God unto death with confidence that we won’t be let down but will be raised to eternal life.

It’s faithfulness and trust that pleases God, “But without faith [faithfulness] it is impossible to please him: for he that cometh to God must believe [trust] that he is, and that he is a rewarder of them that diligently seek him” (Heb 11:6). All of the “By faith …” examples in Hebrews chapter 11 are really “By faithfulness …” examples. Their faithfulness to God consummated with Christ’s faithfulness, “Looking unto Jesus the author and finisher of our faith [faithfulness]; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb 12:2). Christ’s faithfulness to endure the cross is the beginning and ending purpose for the faithfulness of everyone before Him. There’s no explanation for their faithfulness apart from His.

The distinction of a Christian

At the conclusion of the first evangelistic message of the church age, Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost [Breath]” (Act 2:38-39). The distinction of a Christian is that our sins have been forgiven, and that we have the gift of the indwelling Holy Breath as a pledge of salvation from death. Our salvation is twofold because we need to be saved from two things—sin and death. We need our sins forgiven so we can have a right relationship with God, but we also need victory over death so we can live forever with God. Of course Christ saved us from both sin and death but we only have forgiveness of sins right now. We have yet to experience salvation from death for the obvious reason that we all still die.

True Christians have God’s Breath dwelling in their hearts: “But ye are not in the flesh, but in the Spirit [Breath], if so be that the Spirit [Breath] of God dwell in you” (Rom 8:9); “But if the Spirit [Breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [Breath] that dwelleth in you” (Rom 8:11); “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit [Breath] of adoption, whereby we cry, Abba, Father” (Rom 8:15); “What? know ye not that your body is the temple of the Holy Ghost [Breath] which is in you, which ye have of God, and ye are not your own?” (1Co 6:19); “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” (2Co 6:16); “And because ye are sons, God hath sent forth the Spirit [Breath] of his Son into your hearts, crying, Abba, Father” (Gal 4:6); “In whom ye also are builded together for an habitation of God through the Spirit [Breath]” (Eph 2:22); “That good thing which was committed unto thee keep by the Holy Ghost [Breath] which dwelleth in us” (2Ti 1:14); “And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit [Breath] which he hath given us.” (1Jo 3:24).

Since we’re physical beings, there is no internal change from some kind of spiritual death to spiritual life at conversion. Nothing changes inside because there’s nothing to change. We do, however, begin receiving God’s Breath into our hearts at conversion. His Breath is not a one-time deposit as if dropping a quarter into a jukebox. But as with our natural breathing, it’s a continual breathing and infilling in our hearts: “Elisabeth was filled with the Holy Ghost [Breath]” (Luk 1:41); “And his father Zacharias was filled with the Holy Ghost [Breath]” (Luk 1:67); “Then Peter, filled with the Holy Ghost [Breath]” (Act 4:8); “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost [Breath]” (Act 4:31); “that thou mightest receive thy sight, and be filled with the Holy Ghost [Breath]” (Act 9:17); “Then Saul, (who also is called Paul,) filled with the Holy Ghost [Breath]” (Act 13:9).

God’s Breath in our hearts is the earnest, guarantee, or pledge that we will be resurrected from the dead: “But if the Spirit [Breath] of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit [Breath] that dwelleth in you” (Rom 8:11); “Who hath also sealed us, and given the earnest of the Spirit [Breath] in our hearts” (2Co 1:22); “God, who also hath given unto us the earnest of the Spirit [Breath]” (2Co 5:5); “ye were sealed with that holy Spirit [Breath] of promise, Which is the earnest of our inheritance” (Eph 1:13-14).

We continue in Him by His Breath continuing in us

In his first letter, John spoke of the anointing or Holy Breath continuing in us, “But the anointing which ye have received of him abideth [continues] in you” (1Jo 2:27), “And hereby we know that he abideth [continues] in us, by the Spirit [Breath] which he hath given us” (1Jo 3:24), “Hereby know we that we dwell [continue] in him, and he in us, because he hath given us of his Spirit [Breath]” (1Jo 4:13).

Jesus’ parable of the Vine and Branches was a directive to the remaining eleven disciples to continue in Him, “Abide [continue] in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide [continue] in me” (Jhn 15:4). Judas Iscariot didn’t continue in the Son, therefore the Breath of the Father didn’t continue in him, “If a man abide [continue] not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned” (Jhn 15:6). Jesus had said that he was a child of the Father by His Breath, “For it is not ye that speak, but the Spirit [Breath] of your Father which speaketh in you” (Mat 10:20), “how much more shall your heavenly Father give the Holy Spirit [Breath] to them that ask him?” (Luk 11:13). But the Father’s Breath left him and the enemy entered, “And after the sop Satan entered into him” (Jhn 13:27).

When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit [breath] is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits [breaths] more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. (Luke 11:21-26)

Because we’ve all sinned, we’ve all become slaves to sin: “Whosoever committeth sin is the servant of sin” (Jhn 8:34); “For when ye were the servants of sin” (Rom 6:20); “I am carnal, sold under sin” (Rom 7:14); “for of whom a man is overcome, of the same is he brought in bondage” (2Pe 2:19); “He that committeth sin is of the devil” (1Jo 3:8). Because we’re slaves to sin, we have an unclean breath in our hearts and we’re held by this “strong man” that’s stronger than ourselves. We’re simply powerless to overcome this bondage. But when we come to Christ, God gives us His Holy Breath that is stronger than the unclean breath and drives it out. His Breath in us is greater than the unclean breath in the rest of the world, “greater is he that is in you, than he that is in the world” (1Jo 4:4).

We depend on the strength of His Breath continually to overcome the enemy: “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man” (Eph 3:16); “Finally, my brethren, be strong in the Lord, and in the power of his might” (Eph 6:10); “I can do all things through Christ which strengtheneth me” (Phl 4:13); “Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col 1:11).

However, if we don’t continue in Him, then God’s Breath won’t continue in us and that unclean breath will return and bring more: “I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits [breaths] more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.” (Luk 11:24-26); “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will” (2Ti 2:25-26); “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning” (2Pe 2:20).

Jesus said that blasphemy against the Breath will never be forgiven, “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost [Breath] shall not be forgiven unto men” (Mat 12:31). This is what happened to King Saul, “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry” (1Sa 15:23), “But the Spirit [Breath] of the LORD departed from Saul, and an evil spirit [breath] from the LORD troubled him” (1Sa 16:14). God knows our hearts and is merciful to sincere ignorance of the truth. But once we’re no longer ignorant yet stubbornly rebel, we’re in danger of blaspheming against His Breath for which there will never be mercy or forgiveness. David knew that this is what happened to Saul and feared greatly that his sin would result in the same fate, “Cast me not away from thy presence; and take not thy holy spirit [breath] from me” (Psa 51:11).

John wrote that until Christ returns, remaining or continuing in fellowship with the Son and the Father is conditional, “If that which ye have heard from the beginning shall remain [continue] in you, ye also shall continue in the Son, and in the Father” (1Jo 2:24), “And now, little children, abide [continue] in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming” (1Jo 2:28). However, once we’ve been “born of God” at His coming, remaining or continuing is unconditional, “Whosoever is born of God doth not commit sin; for his seed remaineth [continues] in him: and he cannot sin, because he is born of God” (1Jo 3:9). We absolutely will remain and continue in Him at that point because we can never sin again.

Once we’ve been resurrected after the same likeness as Christ’s resurrection, we’ll be in the same state of righteousness. In other words, there’s no more possibility of us sinning than Him sinning. We’ll truly be that secure! For something to happen to us, it would have to happen to Him too which is what He meant when He said, “By myself have I sworn” (Gen 22:16). He is the promise and guarantee of our eternal life.

Paul taught that resurrection from death is like a seed springing from the ground to life, “Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body” (1Co 15:36-38). A seed produces after its kind and it’s in the fruit, “the fruit tree yielding fruit after his kind, whose seed is in itself … the tree yielding fruit, whose seed was in itself, after his kind” (Gen 1:11-12). Therefore, like a seed, if we’re faithful to death “after his kind,” we’ll be resurrected from the dead “after his kind.” Our security will be in Him forever because the seed is in the fruit, “his seed remaineth [continues] in him” (1Jo 3:9).

Finishing the race in faithfulness

Salvation from death at Christ’s return comes to those that belong to Him and go to their deaths in faithful service to Him: “whether we live therefore, or die, we are the Lord’s” (Rom 14:8); “fallen asleep in Christ” (1Co 15:18); “in Christ shall all be made alive” (1Co 15:22); “they that are Christ’s at his coming” (1Co 15:23), “the dead in Christ” (1Th 4:16); “the promise of life which is in Christ Jesus” (2Ti 1:1); “These all died in faith [faithfulness]” (Heb 11:13); “be thou faithful unto death” (Rev 2:10); “the dead which die in the Lord” (Rev 14:13).

Several times Paul likened salvation to running a race: “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain” (1Co 9:24); “Ye did run well; who did hinder you that ye should not obey the truth?” (Gal 5:7); “Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain” (Phl 2:16); “I have fought a good fight, I have finished my course, I have kept the faith [faithfulness]” (2Ti 4:7).

That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3:10-14)

Here in Philippians, Paul didn’t count himself to have apprehended the resurrection but viewed it as a prize that he was striving to attain. He had said earlier in his letter, “Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain” (Phl 2:16). The prize at the finish line is resurrection “in the day of Christ.”

For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith [faithfulness]: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2 Timothy 4:6-8)

Although earlier in his life Paul didn’t count himself to have apprehended, before his death he did. He considered at this point his race to be finished and had been faithful to death. And he saw his reward coming on the day of “his appearing.”

Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith [faithfulness]; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12:1-2)

The men and women in the Old Testament “died in faith [faithfulness]” (Heb 11:13). They had a race set before them and finished by being faithful unto death. Of course Jesus Christ Himself is the quintessential example of dying in faithfulness which is why we should be “looking unto” Him.

God designed the creation itself to teach us about salvation, “In them hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it” (Psa 19:4-6). From man’s perspective, the sun rises in the east and shines its light, then sets in the west leaving us in darkness. It’s seemingly on a fixed course of travel from beginning to end. And this is similar to a race. The course is set and strong men or athletes must run the entire circuit and cross the finish line at the end.

Salvation isn’t so much about how we start as it is how we finish, and the finish line is the same for all of us—death. We must cross the finish line in faithfulness. This doesn’t mean necessarily that we must die a martyr. We’re told “These all died in faith [faithfulness]” (Heb 11:13), yet some of them—even the greatest of them, Abraham, Isaac, Jacob, Moses, and David—died natural deaths. It’s that we live in a faithful and trusting relationship with God until the day we die.

Once Saved Always Saved is dangerous

The doctrine of unconditional eternal security or Once Saved Always Saved (OSAS) is the fruit of an erroneous view of salvation based on a faulty view of man. If man is an eternal non-physical being that is spiritually dead, then salvation and eternal life is a change from spiritual death to spiritual life that we have now. And since we have eternal life now, then we’re eternally secure now. After all, as proponents of OSAS jeer, since eternal life is eternal, how could it be forfeited or lost? It’s eternal by very definition.

Advocates of OSAS are right that salvation can’t be lost but wrong about what and when it is. Salvation or eternal life isn’t an inner change from spiritual death to spiritual life now. It’s resurrection from the dead to eternal life at the return of the Lord. It’s at that point we’ll truly be OSAS! It’s correct to recognize that eternal life truly is eternal, but incorrect to suppose we have it right now.

Jesus’ statement, “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (Jhn 10:28), is a favorite those championing OSAS. And He was speaking of eternal security but once we have eternal life. It’s because we can never die again that nobody can ever harm us again, “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do” (Luk 12:4). Eternal security is being in the presence of the Lord forever, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1Th 4:17). Once we’re born of God, we’ll continue in Him forever, “Whosoever is born of God doth not commit sin; for his seed remaineth [continues] in him: and he cannot sin, because he is born of God” (1Jo 3:9). And this security is unconditional because we cannot sin ever again.

Salvation isn’t a formula. It isn’t doing ‘A’ to get ‘B.’ Yet a faith-confession formula is essentially what’s being taught today in mainstream Protestant Christianity. But if salvation is by a formula, then assurance of salvation is by the same formula. If we’re saved by 4 Steps to Peace with God, then assurance comes by stressing to ourselves that we completed the 4 Steps.

Salvation comes to those that have a right relationship with God, and relationships don’t function by formulas. Just try using formulas on your spouse. I found it doesn’t work! In this life Christians are forgiven and have a right relationship with God that will consummate in salvation from death when Christ returns. Since we’re not even saved at this point, there’s no such thing as losing or forfeiting salvation. We can’t lose what we don’t have. What we have is a right relationship with God and relationships can be severed or broken.

Some hold a misconception that God is obligated to save us—not just that He can but that He must. If we’ve performed the faith-confession formula, then we’re saved and always will be. It’s almost as though we’re now in control and God must always nod in agreement. But it’s God that saves us and He is in control. He sent His only begotten Son to sacrifice Himself for our sins so that we could be forgiven and have a right relationship with Him. But we’re still at His mercy even after we’ve been forgiven. He doesn’t have to do anything for us.

Wisdom begins with fearing God, “The fear of the LORD is the beginning of wisdom” (Psa 111:10; Pro 9:10). It’s the fear that He absolutely will exact the punishment for our sins that prompts our obedience to His Son Jesus Christ. The reason the false doctrine of OSAS is so dangerous is that it diminishes the fear of the Lord. If we’re already saved right now and can never lose it, then the consequences for our sins have forever been removed. Why fear God anymore? If we’re eternally secure right now, then there are no more consequences for our sins. It doesn’t matter if we sin, or how we treat each other. Nothing we do or don’t do ultimately matters because we’re “getting in” no matter what. Now, of course, few Christians would ever admit thinking this way.

The fear of possibly falling away from Christ is a good thing not a bad thing. The warning passages in Scripture, most notably, “If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Heb 6:6), “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,” (Heb 10:26), are for our benefit to help prevent us from falling away. God doesn’t want us to ultimately perish and gave such warning passages to help prevent this from happening. They act somewhat like a safety net. But OSAS is dangerous because it voids and nullifies the warnings and contributes to Christians falling away. Those who teach OSAS are unwittingly helping facilitate the falling away of Christians!

The real question we should ask isn’t if we’re OSAS but rather if we’re Once Forgiven Always Forgiven. In Matthew 18, Jesus told a parable about a king that forgave one of his servants a tremendous debt but then later put all of the debt right back on his account, “Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt” (Mat 18:27), “And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him” (Mat 18:34). Jesus then stated that this is likewise how God the Father will do to us, “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Mat 18:35). We can be forgiven and at peace with God but then later no longer forgiven and become His enemy again.

Though we’ve been forgiven by God, He won’t continue to forgive us if we don’t forgive others: “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Mat 6:14-15); “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.” (Mar 11:25-26); “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph 4:32); “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Col 3:13); “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment” (Jas 2:13).

We do a disservice to people by simply helping them feel at ease and more comfortable about their salvation. We should be helping them be saved even if they have to be made quite uncomfortable and possibly fearful. It’s not about making people happy but keeping them from perishing.

Our salvation from death in resurrection is contingent upon a continued right relationship with God unto our deaths. Proponents of OSAS like to badger that if salvation can be lost, then at what point does it happen? But that question is a ruse because we’re not even saved. We can’t lose what we don’t have. As far as the possibility of our relationship with God being permanently broken—at what point it happens, what causes it to happen, how it can be known that it happened—there’s no simple answer because relationships aren’t simple! It’s God’s prerogative to allow our relationship to continue, or to severe it at any point along the way. He can decide to cast us from His presence and take His Breath away, “Cast me not away from thy presence; and take not thy holy spirit [breath] from me” (Psa 51:11).

Assurance of salvation

Many Christians are desperate for assurance of salvation because they’ve been wrongly taught that the destiny of the unsaved is eternal burning alive. When the consequences of being unsaved are that unimaginably horrifying, assurance becomes highly critical. But learning the truth that annihilation is the antithesis of eternal life puts assurance or lack thereof in its proper context and perspective. Annihilation certainly isn’t a desirable destiny either yet is far more palatable.

When it comes to assurance, the first thing we need to concede is that having it isn’t always a good thing because of false assurance. Being falsely assured of having something we don’t have is not only unconstructive but also destructive. Because wrongly supposing we already have what we want prevents us from ever getting it. False assurance we’re already saved almost guarantees we never will be.

People belonging to false religions and cults many times have an assurance of salvation but it’s false. Assurance is good only when it’s true. Rather than seeking assurance necessarily, our pursuit should be for further knowledge of the truth. The more truth we gain—knowledge of reality or the actual state—the better off we’ll be.

The main reason many Christians struggle with assurance of salvation is because they’ve been taught a wrong view of man and his salvation—a false view of reality or its actual state. Therefore, they’re trying to gain assurance of something that isn’t true and get something that can’t be had. The first step toward having the kind of assurance God intends for us to have is acknowledging the truth that man is a physical being whose final destiny is either eternal life with Christ in His Kingdom or complete annihilation from existence. Next, we must recognize that none of us are saved right now but will be saved and have eternal life once we’re raised from the dead at the return of the Lord Jesus Christ.

The starting point of assurance, therefore, is identifying exactly what we need assurance of. Since salvation isn’t an inner change in the state of being, we shouldn’t be pursuing assurance of that. We simply can’t have true assurance of something we don’t have. What we do have is forgiveness of sins and a right relationship with God the Father. And the assurance that we’re right with Him and belong to Him as dear children, comes only from Him.

It’s walking with God daily in a faithful and trusting relationship that strengthens our assurance that we’re forgiven and right with Him. Jesus told us, “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on … Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Mat 6:25, 34). Trusting God to sustain our daily lives assures us He’s going to give us eternal life. Experiencing Him is the greatest assurance! We can know we’re His children when we trust Him and He takes care of us as our loving Father.

I’ll share a personal experience that bolstered my assurance tremendously. There was a time when I was in a dire situation that I had tried and tried to fix myself rather than trusting God. Finally, the day came that everything was about to fall apart and I was greatly disturbed and shook up about what was going to happen. At the end of my ropes so to speak, I was sitting in my car and just cried out in tears for God to help me. At that very instant He spoke this verse to my mind, “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Mat 6:34). It was the most real encounter with God I’ve ever experienced. There was no doubt that He spoke to my mind. It made me realize that I hadn’t been trusting God with all my heart, or even very much at all. At that moment I committed to start trusting Him every day and no longer worry about tomorrow. What’s more is that for the rest of that day, He gave me peace inside that passes all understanding, “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phl 4:7). It didn’t make sense that I could have peace through that particular situation yet I wasn’t the least bit worried. In the end, the entire circumstance worked itself out without doing anything myself. The assurance I received that day, as well as many other times since, were from God Himself.

On the negative side, God’s discipline also assures us of being His children, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Heb 12:6-7). I could also tell of a time when I went through a long period of His discipline because I wasn’t living right before Him. Enduring that span of difficulty certainly wasn’t pleasant yet was effective at not only getting me back on track but also assuring me of being His child.

God tries and tests our faithfulness to Him, and proven faithfulness is great assurance: “But he knoweth the way that I take: when he hath tried me, I shall come forth as gold” (Job 23:10); “The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts” (Pro 17:3); “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried” (Zec 13:9); “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith [faithfulness] worketh patience” (Jas 1:2-3); “That the trial of your faith [faithfulness], being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1Pe 1:7).

Our prayer life is another tremendous source of assurance. Of course I’ve had times when my prayers weren’t answered, but other times they were answered and even almost immediately. I can remember numerous occasions when I needed an answer to something urgently and it was given to my mind and heart right away in answer to prayer. But then there have also been times when the answer wasn’t needed urgently and God gave it to me days, months, or even years later when I wasn’t even thinking about it. What great assurance of belonging to Him when we receive the right answer to something and we weren’t even trying to get it.

The final means of assurance we’ll mention is forgiveness when we repent of sin. That feeling of the burden of guilt lifting and having a clear conscience is a great assurance that God is continuing to count us right with Him. Of course the ideal scenario is to not sin in the first place. However, a clear conscience after repenting of a sin is a great assurance of our continued relationship with God.

Conclusion

Pastors watch for the souls of the flock they oversee, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you” (Heb 13:17). If they truly love Jesus Christ and His flock, they’ll make every effort to be sure they’re teaching the truth about salvation. It’s not their fault they were taught a false view in seminary. However, they become culpable once they come to the knowledge of the truth.

Saul of Tarsus was shown mercy because he had been sincerely ignorant, “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief” (1Ti 1:13). But after he came to the knowledge of the truth, Christ required him to embrace it along with the accompanying sufferings. With knowledge comes a decision that we’re held accountable for. We can decide to either continue teaching what we’ve come to know is false, or begin teaching what we now know is the truth.

Christians are confused, fearful, and deceived about salvation. They’ve been taught truthfully that salvation comes only through Jesus Christ, but falsely about what they are and what salvation is. They’ve been taught that they’re an eternal non-physical being that will leave the body at death and go to either heaven or hell forever, and the prospect of burning alive forever is unthinkable. Therefore, since they’re saved by faith alone and they’ve made the faith-confession, they’re good to go! They’ve had the internal change in the state of being from spiritual death to spiritual life—born again to a new creature. They’re now saved and always will be. But if doubts creep in about their salvation, they only need to remind themselves that they made the faith-confession.

If we love the Lord Jesus Christ and we love people, we’ll tell people the truth about salvation, “But speaking the truth in love” (Eph 4:15). We’ll tell them what the Creator Himself said that they are, “for dust thou art” (Gen 3:19), and we’ll tell them what salvation is—that it’s being forgiven and right with God now, then getting the victory over death at Christ’s return. We’ll tell them that being right with God comes by repenting of their sins and declaring that Jesus Christ is their Lord in public water baptism. At that point they’ll begin receiving God’s Breath into their hearts to live by His strength as if they’re a completely new person from the old. They’ll live in faithfulness and obedience to the Lord Jesus Christ, and a trusting relationship with God as their Father. Their assurance will come from their continued relationship with God—remaining in Christ and God’s Breath remaining in them. But along with this blessed relationship also comes suffering for Christ’s sake, for His name and glory. Their faithfulness will be tested many times but if they’ll remain faithful and die “in Christ,” if they’ll finish this “race” they started, they’ll be born from above—raised to eternal life at Christ’s return from above. They’ll be with the Lord forever in His Kingdom on this earth in the renewed creation. They won’t go to live with God, He will come to live with them, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Rev 21:3).