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The conditional preservation of the saints, or conditional perseverance of the saints, or commonly conditional security, is the ArminianChristian belief that believers are kept safe by God in their saving relationship with him upon the condition of a persevering faith in Christ.[1] Arminians find the Scriptures describing both the initial act of faith in Christ, "whereby the relationship is effected", and the persevering faith in him "whereby the relationship is sustained."[2] The relationship of "the believer to Christ is never a static relationship existing as the irrevocable consequence of a past decision, act, or experience."[3] Rather, it is a living union "proceeding upon a living faith in a living Savior."[4] This living union is captured in the simple command by Christ, "Remain in me, and I in you" (John 15:4).[5]
According to Arminians, biblical saving faith expresses itself in love and obedience to God (Galatians 5:6; Hebrews 5:8–9).[6][7] In the Remonstrant Confession of 1621, the first Remonstrants affirmed that true or living faith operates through love,[8] and that God chooses to give salvation and eternal life through his Son, "and to finally glorify all those and only those truly believing in his name, or obeying his gospel, and persevering in faith and obedience until death".[9]
Arminians believe that "It is abundantly evident from the Scriptures that the believer is secure."[10] Furthermore, believers have assurance in knowing there is no external power or circumstance that can separate them from the love of God they enjoy in union with Christ (Romans 8:35–39;[11] John 10:27–29).[12][13] Nevertheless, Arminians see numerous warnings in Scripture directed to genuine believers about the possibility of falling away in unbelief and thereby becoming severed from their saving union with God through Christ.[14] Arminians hold that if a believer becomes an unbeliever (commits apostasy), they necessarily cease to partake of the promises of salvation and eternal life made to believers who continue in faith and remain united to Christ.[15]
Therefore, Arminians seek to follow the biblical writers in warning believers about the real dangers of committing apostasy. A sure and Biblical way to avoid apostasy is to admonish believers to mature spiritually in their relationship with God in union with Christ and through the power of the Spirit.[16] Maturity takes place as Christ-followers keep on meeting with fellow believers for mutual encouragement and strength; exhorting each to love God and others;[17] to continue growing in the grace and knowledge of their Lord and Savior Jesus Christ;[18] and to persevere in faith in prayerful dependence upon God through various trials and temptations.[19]
Free Will Baptist scholar Robert Picirilli states:
Appropriately last among the points of tension among Calvinism and Arminianism is the question whether those who have been regenerated must necessarily persevere (or be preserved) or may apostatize and be lost. ... Arminius himself and the original Remonstrants avoided a clear conclusion on this matter. But they raised the question. And the natural implications of the views at the heart of Arminianism, even in its early stages as a formal movement, tended to question whether Calvinism's assumptions of necessary perseverance was truly Biblical. Those tendencies indicated by the questions raised did not take long to reach fruition, and thus Calvinism and Arminianism have come to be traditionally divided on this issue.[20]
Prior to the time of the debate between Calvinists and the Arminians at the Synod of Dort (1618–1619), the view in the early church appears to be on the side of conditional security. From his research of the writings of the early church fathers (AD 90–313), patristic scholar David W. Bercot arrived at this conclusion: "Since the early Christians believed that our continued faith and obedience are necessary for salvation, it naturally follows that they believed that a 'saved' person could still end up being lost."[21]
Arminius in his study
Arminius and conditional security
Jacobus Arminius (1560–1609) arrived at the same conclusion in his own readings of the early church fathers. In responding to Calvinist William Perkins arguments for the perseverance of the saints, he wrote: "In reference to the sentiments of the [early church] fathers, you doubtless know that almost all antiquity is of the opinion, that believers can fall away and perish."[22] On another occasion he notes that such a view was never "reckoned as a heretical opinion," but "has always had more supporters in the church of Christ, than that which denies its possibility."[23] Arminius' opinion on the subject is clearly communicated in this relatively brief statement:
My sentiments respecting the perseverance of the Saints are, that those persons who have been grafted into Christ by true faith, and have thus been made partakers of his life-giving Spirit, possess sufficient powers [or strength] to fight against Satan, sin, the world and their own flesh, and to gain the victory over these enemies—yet not without the assistance of the grace of the same Holy Spirit. Jesus Christ also by his Spirit assists them in all their temptations, and affords them the ready aid of his hand; and, provided they stand prepared for the battle, implore his help, and be not wanting to themselves, Christ preserves them from falling. So that it is not possible for them, by any of the cunning craftiness or power of Satan, to be either seduced or dragged out of the hands of Christ. But I think it is useful and will be quite necessary in our first convention, [or Synod] to institute a diligent inquiry from the Scriptures, whether it is not possible for some individuals through negligence to desert the commencement of their existence in Christ, to cleave again to the present evil world, to decline from the sound doctrine which was once delivered to them, to lose a good conscience, and to cause Divine grace to be ineffectual. Though I here openly and ingenuously affirm, I never taught that a true believer can, either totally or finally fall away from the faith, and perish; yet I will not conceal, that there are passages of scripture which seem to me to wear this aspect; and those answers to them which I have been permitted to see, are not of such a kind as to approve themselves on all points to my understanding. On the other hand, certain passages are produced for the contrary doctrine [of unconditional perseverance] which are worthy of much consideration.[24]
For Arminius the believer's security is conditional—"provided they stand prepared for the battle, implore his help, and be not wanting to themselves." This complements what Arminius says elsewhere in his writings: "God resolves to receive into favor those who repent and believe, and to save in Christ, on account of Christ, and through Christ, those who persevere [in faith], but to leave under sin and wrath those who are impenitent and unbelievers, and to condemn them as aliens from Christ."[25] In another place he writes: "[God] wills that they, who believe and persevere in faith, shall be saved, but that those, who are unbelieving and impenitent, shall remain under condemnation."[26]
After the death of Arminius in 1609, the Remonstrants maintained their leader's view on conditional security and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610:
That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life-giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory; it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by not craft or power of Satan, can be misled nor plucked out of Christ's hand, according to the Word of Christ, John 10:28: 'Neither shall any man pluck them out of my hand.' But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scripture, before we ourselves can teach it with full persuasion of our minds.[27]
Sometime between 1610, and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of falling away from faith and perishing eternally as an unbeliever. They formalized their views in "The Opinion of the Remonstrants" (1618). Points three and four in the fifth article read:
True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish.[28]
Picirilli remarks: "Ever since that early period, then, when the issue was being examined again, Arminians have taught that those who are truly saved need to be warned against apostasy as a real and possible danger."[29]
Other Arminians who affirmed conditional security
Wesley opposed the doctrine of unconditional perseverance
John Goodwin (1593–1665) was a Puritan who "presented the Arminian position of falling away in Redemption Redeemed (1651)"[30] which drew a lot of attention from Calvinists.[31] In his book, English bishop Laurence Womock (1612–1685) provides numerous scriptural references to the fifth article concerning perseverance delivered by the later Remonstrants.[32]Philipp van Limborch (1633–1712) penned the first complete Remonstrant Systematic Theology in 1702 that included a section on apostasy.[33] In 1710, a minister in the Church of England, Daniel Whitby (1638–1726), published a major work criticizing the five points of Calvinism—which involves their doctrine of unconditional perseverance.[34]
John Wesley (1703–1791), the founder of Methodism, was an outspoken defender of conditional security and critic of unconditional security. In 1751, Wesley defended his position in a work titled, "Serious Thoughts Upon the Perseverance of the Saints." In it he argued that a believer remains in a saving relationship with God if he "continue in faith" or "endureth in faith unto the end."[35] Wesley affirmed that a child of God, "while he continues a true believer, cannot go to hell."[36] However, if he makes a "shipwreck of the faith, then a man that believes now may be an unbeliever some time hence" and become "a child of the devil."[36] He then adds, "God is the Father of them that believe, so long as they believe. But the devil is the father of them that believe not, whether they did once believe or no."[37] Like his Arminian predecessors, Wesley was convinced from the testimony of the Scriptures that a true believer may abandon faith and the way of righteousness and "fall from God as to perish everlastingly."[37]
Apostasy "means the deliberate disavowal of belief in Christ made by a formerly believing Christian."[63] "Cremer states that apostasia is used in the absolute sense of 'passing over to unbelief,' thus a dissolution of the 'union with God subsisting through faith in Christ'."[64] Arminian scholar Robert Shank writes,
The English word apostasy is derived from the Greek noun, apostasia. Thayer defines apostasia as 'a falling away, defection, apostasy; in the Bible sc. from the true religion.' The word appears twice in the New Testament (Acts 21:21, 2 Thessalonians 2:3). Its meaning is well illustrated in its use in Acts 21:21, ... "you are teaching apostasy (defection) from Moses." ... A kindred word is the synonym apostasion. Thayer defines apostasion, as used in the Bible, as "divorce, repudiation." He cites Matthew 19:7 and Mark 10:4, ... "a bill of divorce [apostasion]." He also cites Matthew 5:31, ... "let him give her a bill of divorce [apostasion]." He cites the use of apostasion by Demosthenes as "defection, of a freedman from his patron." Moulton and Milligan cite the use of [apostasion] as a "bond of relinquishing (of property sold) ... a contract of renunciation ... the renunciation of rights of ownership." They also cite the use of apostasion "with reference to 'a deed of divorce.'" The meaning of the [related] verb aphistēmi ... is, of course, consonant with the meaning of the nouns. It is used transitively in Acts 5:37, ... "drew away people after him." Intransitively, it means to depart, go away, desert, withdraw, fall away, become faithless, etc.[65]
I. Howard Marshall notes that aphistemi "is used of giving up the faith in Luke 8:13; 1 Timothy 4:1 and Hebrews 3:12, and is used of departure from God in the LXX [i.e., Septuagint, the Greek translation of the Old Testament]."[66] Marshall also notes that "the failure to persist in faith is expressed by [other Greek] words which mean falling away, drifting and stumbling."[67] Of particular theological significance[68] are the verb skandalizō ("fall away from faith")[69] and the noun skandalon ("enticement to unbelief, cause of salvation's loss, seduction").[70]
Shank concluded: "An apostate, according to the New Testament definition, is one who has severed his union with Christ by withdrawing from an actual saving relationship with Him. Apostasy is impossible for men who have not entered into a saving relationship with God... The warnings against succumbing to the ugly peril of apostasy are directed ... to men who obviously are true believers."[71] J. Rodman Williams adds,
One of the mistakes made by those who affirm the invariable continuance of salvation is the viewing of salvation too much as a "state." From this perspective, to be saved is to enter into "a state of grace." However true it is that one moves into a new realm—whether it is called the kingdom of God, eternal life, or other like expression—the heart of the matter is the establishment of a new relationship with God. Prior to salvation, one was "without God" or "against God," cut off from His presence. Now through Jesus Christ reconciliation—"at-one-ment with God"—has occurred. Moreover, the Holy Spirit, who becomes present, is not merely some force or energy but God Himself in a new and intimate relationship. Hence, if a person begins to "drift away," it is not from some static condition or "state" but from a Person. It is a personal relationship that thereby is betrayed, broken, forfeited; this is the tragic meaning of apostasy. It is not so much giving up something, even so marvellous as salvation, but the forsaking of a Person. Surely through such an action salvation too is forfeited. But the critical matter is the severing of a relationship with the personal God.[72]
The dangers of apostasy
Marshall finds four biblical dangers that could serve as precursors to committing apostasy:[73]
1. Persecution by Unbelievers – "Believers ... are frequently tempted to give up their faith because of the difficulties of maintaining it amid fierce opposition."
2. Accepting False Doctrine – "Whatever form this presents itself ... the temptation is to blunt the edge of faith in Jesus Christ and ultimately to destroy it altogether."
3. Temptation to Sin – "The significance of this form of temptation is that it causes the believer to deny the power of God to preserve him from sinning, to return to the very things from which he was saved by belief in Christ (and which by their nature exclude a man from the kingdom of God), and to perform those acts which are expressly forbidden by the Lord ... In other words, sin is an act and attitude which is incompatible with the obedience of faith, and hence constitutes a denial of faith."
4. Weariness in Faith – This is where "the believer gradually drifts away from his faith and passes into a state of apostasy."
Marshall concludes: "The New Testament contains too many warnings about the danger of sin and apostasy for us to be complacent about these possibilities. ... These dangers are real and not 'hypothetical.'"[74] Methodist scholar Ben Witherington would add: "The New Testament suggests that one is not eternally secure until one is securely in eternity. Short of that, there is the possibility of apostasy or rebellion against God by one who has believed in Christ. Apostasy, however, is not to be confused with the notion of accidentally or unconsciously "falling away." Apostasy is a conscious, wilful rebellion against God ... Unless one commits such an act of apostasy or rebellion, one need not worry about one's salvation, for God has a firm grip on the believer."[75]
With apostasy being a real possibility for Christians, Arminians seek to follow the example that New Testament writer's provide in urging Christians to persevere.[16] Scot McKnight clarifies what perseverance means and doesn't mean for Arminians:
It doesn't mean sinlessness; it doesn't mean that we are on some steady and never-failing incline up into pure sanctification; it does not deny stumbling or messy spirituality; it doesn't deny doubt and problems. It simply means that the person continues to walk with Jesus and doesn't walk away from him in a resolute manner. ... What it means is continuing trust in God.[76]
Since Arminians view sin as "an act and attitude which ... constitutes a denial of faith",[77] believers who persist in acting like unbelievers will eventually become one of them and share in their same destiny and doom.[78] Therefore, "the only people who need perseverance are Christians," and "the only people who can commit apostasy are Christians. Non-Christians have nothing to persevere toward or apostatize from."[79] Thus, when Christians are appropriately warned about the dangers of committing apostasy, such warnings "can function as a moral injunction that strengthens commitment to holiness as well as the need to turn in complete trust to God in Christ through his Spirit."[80]
Biblical support
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Below are many key Scriptures that Arminians have used to defend conditional security and the possibility of apostasy.
Conditional security in the Old Testament
Deuteronomy 29:18–20 – "Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison. When such a person hears the words of this oath, he invokes a blessing on himself and therefore thinks, 'I will be safe, even though I persist in going my own way.' ... The LORD will never be willing to forgive him; his wrath and zeal will burn against that man. All the curses written in this book will fall upon him, and the LORD will blot out his name from under heaven." (NIV)
Joseph Benson comments that no one among the people of God are to "revolt" from the Lord "to serve other gods." The person who does so is an "apostate from the true God" who is "spreading his poison to infect others." This apostate flatters himself into thinking that he is safe from the judgment of God while he does not "follow God's command," but his own devices. Moses warns the Israelites that their hopes of peace and safety will not "avail them at all if they forsook the law of God, and apostatized from his worship and service."[81]
2 Chronicles 15:1–2 – The Spirit of God came upon Azariah the son of Oded, and he went out to meet Asa and said to him, "Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. (ESV)
"This is the settled and eternal purpose of God; to them who seek him he will ever be found propitious, and them alone will he abandon who forsake him. In this verse the unconditional perseverance of the saints has no place."[82]
Ezekiel 18:20–24 – "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. But if a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live; he shall not die. None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live. Do I have any pleasure at all that the wicked should die?" says the Lord GOD, "and not that he should turn from his ways and live? But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, because of them he shall die." (NKJV)
Can a man who was once holy and pure fall away so as to perish everlastingly? YES. For God says, "If he turn away from his righteousness;" . . . And he tells us, that a man may so "turn away from this," and so "commit iniquity," and "act as the wicked man," that his righteousness shall be no more mentioned to his account, than the sins of the penitent backslider should be mentioned to his condemnation; and "in the sin that he" this once righteous man, "hath sinned, and in the trespass that he hath trespassed, in them shall he die." . . . So then, God himself informs us that a righteous man may not only fall foully, but fall finally.[82]
Conditional security in the teachings of Jesus
Matthew 5:27–30 – [Jesus said] "You heard that it was said, 'You shall not commit-adultery'. But I say to you that everyone looking at a woman so as to desire her already committed adultery with her in his heart. And if your right eye is causing you to fall [skandalizō], tear it out and throw it from you. For it is better for you that one of your body-parts perish and your whole body not be thrown into Gehenna. And if your right hand is causing you to fall [skandalizō], cut it off and throw it from you. For it is better for you that one of your body-parts perish and your whole body not go into Gehenna. (Disciples' Literal New Testament or DLNT)
The idea of gouging out [your right eye] and cutting off [your right hand], needless to say, demands a violent, decisive measure for removing the source of temptation. The reason is seen in "to fall away" [skandalizō], a strong term that does not simply indicate temptation to general sin but that which leads one virtually into apostasy. ... The seriousness of the sin is made even more so by the reference to "Gehenna" ... which implies the final judgment and eternal torment. Jesus wants to make certain that the disciples realize the importance of the issue. ... [I]t is far better to suffer in losing your most important appendage than to lose everything at the final judgment. ... [O]ne must violently throw away everything that causes the lust, lest their spiritual life and ultimately their eternal destiny be destroyed in the process.[83]
Matthew 7:21 – [Jesus said] "Not everyone saying to Me, 'Lord, Lord', will enter into the kingdom of the heavens, but the one doing the will of My Father in the heavens." (DLNT)
"[L]iving under the obedience to 'the will of [the] Father' (this is especially God's will as unfolded in the Sermon itself = the love commandments 22:37–40) is not an option but a necessity for entering the kingdom. A life of obedience ([note the] present tense [verb 'doing,' referring to] ... continuous action) to his will is, in fact, the definition of the 'greater righteousness' of 5:20."[84]
Matthew 10:16–17, 21–22 – [Jesus is speaking to his twelve disciples] "Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. ... Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name's sake. But the one who endures to the end will be saved." (ESV)
"[B]e not discouraged at the prospect of these trials, for he that perseveres in the faith and practice of the gospel, and who bears constantly and with invincible patience these persecutions, (which my grace is sufficient to enable you all to do,) shall be finally and eternally saved from all sin and misery, into the kingdom and glory of God."[85]
Matthew 10:32–33 – [Jesus is speaking to his disciples] "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. But whoever denies Me before men, I will also deny him before My Father who is in heaven." (NASB)
"The term 'confess' ... here has the idea of public proclamation of allegiance to Jesus. ... Here the Son of Man on the throne confesses or denies people before the heavenly court.... [v. 33] But whoever denies me before people, I will also deny before my Father in heaven. ... This is a strong warning, for 'to deny' ... here means to renounce Christ and is language of apostasy.[86] In this persecution passage, it means that people cave in to pressure and renounce Christ to avoid beating or death."[87]
Matthew 18:6-9 – [Jesus is speaking to his disciples] "But whoever causes one of these little ones believing in Me to fall [skandalizō]—it would be better for him that a donkey's millstone be hung around his neck and he be sunk in the deep part of the sea. Woe to the world because of the causes-of-falling [skandalon]. For it is a necessity that causes-of-falling [skandalon] should come; nevertheless, woe to the person through whom the cause-of-falling [skandalon] comes. But if your hand or your foot is causing you to fall [skandalizō], cut it off and throw it from you. It is better for you to enter into life crippled or lame than to be thrown into the eternal fire having two hands or two feet. And if your eye is causing you to fall [skandalizō], tear it out and throw it from you. It is better for you to enter into life one-eyed than to be thrown into the Gehenna of fire having two eyes." (DLNT)
On the basis of the present context . . . it appears that the "little ones" are particularly vulnerable to temptation and apostasy. . . . [These] "little ones" are believers who are in danger of being "scandalized," that is, fall away from Christ (skandalizō is so used in 13:21; 24:10).[88] Those responsible for causing little ones to fall away are threatened with eternal perdition. No hint is given concerning whether the skandalon (stumbling block) of verse 7 is laid before the humble believers by an outsider or an insider. Presumably both possibilities are in view; a vulnerable Christian can be drawn away by a non-Christian or driven away by a fellow believer. . . . Believers are here warned [in verses 8-9] to exercise proper self-discipline, since the end result of continually yielding to various temptations may well be turning away from Christ.[89]
Matthew 18:10-14 – [Jesus is speaking to his disciples] "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish." (NKJV)
Jesus delivers a parable about "believers . . . who can wander off into sin or false belief [cf. Matt. 18:6-9]."[90] Jesus's disciples are to seek out and find a lost sheep (believer) who have gone astray from the flock (God's people) because God the Father values them and does not want them to ultimately "be lost forever"[91] or perish.[92] Lost/Perish (apollymi) in this context refers to falling into "eternal perdition,"[93] or "eternal doom because of apostasy."[94] The wandering sheep needs to be "rescued before they commit apostasy" (i.e., become an unbeliever).[95] But, "If he should find it," (v. 14) is significant here. Calvinist Craig Blomberg says, "'If' in v. 13 introduces a [Greek] third-class condition, which allows for the possibility that the shepherd will not find the sheep."[96] "Verse 14 brings the parable to a conclusion with a dramatic theological assertion—the heavenly Father is not willing that any of these little ones be lost [eternally as unbelievers].[97] This shows God's concern that apostasy not happen to any of the followers of Jesus, but it also stresses that going astray is possible for the followers of Jesus."[98]
Matthew 24:9–14 – [Jesus said to his disciples] "Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. And then many will fall away [skandalizō] and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come." (ESV)
Jesus "predicts that many will fall away (... [skandalizō], 24:10a). ... Betrayals, hatred, deception, and failed love all characterize the ways believers will fall away from their faith."[99] The future "forecast is bleak: many Christians will be deceived and become apostate. They will turn away from Jesus' command to love God and love their neighbor as themselves; they will 'hate one another' instead. The followers of Jesus must therefore persevere in faith to the end of the age or the end of their physical life, whichever comes first. Failure to do so would constitute apostasy and loss of eternal salvation."[100]
Matthew 24:42–51 – [Jesus is speaking to his disciples] "Therefore keep watch, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect him. Who then is the faithful and wise servant, whom the master has put in charge of the servants in his household to give them their food at the proper time? It will be good for that servant whose master finds him doing so when he returns. Truly I tell you, he will put him in charge of all his possessions. But suppose that servant is wicked and says to himself, 'My master is staying away a long time,' and he then begins to beat his fellow servants and to eat and drink with drunkards. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth." (NIV)
Jesus' teaching in Matthew 24:45–51 illustrates how "a servant who is left in charge of the master's home" can become unprepared for the master's return.[101] Lutheran scholar Dale Bruner says:
Jesus is not talking about two kinds of servants in our parable – one faithful, another unfaithful. The word "that" in the phrase "that wicked servant" certifies that we are dealing with the same servant, the one who was good in the preceding verses . . . and is therefore a warning: "Watch out, 'good servant,' for you can turn bad very quickly" (cf. Davies and Allison, 3:386). Jesus is talking about two possibilities (faithfulness or unfaithfulness) open to one servant (Jeremias, Par., 55; Schweizer, 463). He is talking about every Christian![102]
"The faithful and wise servant who devotedly feeds the household spiritual bread" does not need to worry about the time of Jesus' return.[103] But that same servant may become "an apostate" by acting "in an unfaithful way, violating Jesus' love commandment by physically abusing fellow servants (cf. 22:37-41; 18:28-30) and getting drunk instead of staying alert (cf. Luke 21:34-36; 1 Thess 5:7; 1 Cor 6:10)."[104] That servant will not be ready for his master's return and will be assigned a place with the hypocrites "where there is 'weeping and gnashing of teeth' (Matt 24:51b), a phrase in Matthew representing hell (Matt 8:12; 13:42, 50; 22:13; 25:30; cf. Luke 13:28)."[105]
Mark 8:34–38 – And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what does it profit a man to gain the whole world, and forfeit his soul? For what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels." (NASB)
In this teaching Jesus warns against an apostasy that is tied to persecution.[106] He commands his disciples (and anyone who would want to be his disciple) to take up their cross in self-denial and to keep on following him (8:34).[107] Jesus expects his disciples to follow him "on his j
