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Rediscover the Gospel

De: Eduard Serediuc
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  • Resumen

  • Understanding is a fountain of life. This is a Christian teaching ministry with the purpose of bringing more understanding and revelation to the global body of Christ about the Gospel of Grace.
    © 2023 Eduard Serediuc Ministries
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Episodios
  • Session 10 - Continuing in Faith (Saved for Eternity)

    Session 10 - Continuing in Faith (Saved for Eternity)
    Jun 7 2024
    OBJECTIONS AGAINST ETERNAL SALVATION (PART VIII)Romans 11:16-24 (The Severity of God)Romans 11:16–24 (NKJV)16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches.17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree,18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.19 You will say then, “Branches were broken off that I might be grafted in.”20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.21 For if God did not spare the natural branches, He may not spare you either.22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise, you also will be cut off.23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?Whenever I tell people about God’s goodness and love, there is almost always someone calling for balance and saying I should also preach on His severity. Then they quote Verse 22 from Romans 11: “You see, God is kind, good, but He’s also severe, so watch yourself! He has given you a chance to repent, but now you must prove you were worth it by getting your life in order, otherwise it’s the end for you!” And we wonder why unbelievers don’t get excited about this so-called Gospel! This passage, especially Verse 22, raises these questions: Who is the apostle Paul addressing? What does it mean to be “cut off”? What is the significance of the condition “if you continue in His goodness”? Many believers contend Paul is talking here to individual Christians who can be cut off from their salvation if they do not continue to live faithfully. However, let’s see together why this is not true!First, if we look at the context, the passage itself may, at first glance, appear to be contradictory. For how could the apostle Paul write of branches being cut off in Verse 22 and then, in the same breath, turn around and say that the gifts and the call of God are irrevocable in Verse 29? Which of the statements is real? Is Paul telling us a Christian can lose his salvation, or is he talking about something else? Second, who are the “they” that were broken off, and who are the “you” that were grafted in? Paul is not speaking about individuals, and he is not speaking about the church as a whole either. He is talking about two groups of people—Jews and Gentiles:Romans 11:13 (NKJV)13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry.The nation of Israel, as a community, was ”cut off,” and the Gentiles, as a group, were grafted in. The Jews had been shown favor from the Lord, but they did not accept it (although certain individual Jews had, such as Paul himself and the apostles of Jesus). God reached out to the Jews in love, but they gave Him the cold shoulder, and now His favor is extended to the Gentiles. God desires to bless everyone, but not everyone receives His blessing. The reason for “being cut off” or for “the severity of God” being manifested toward them, was not their low level of holiness and good deeds but their unbelief in Jesus. The Jews tried to earn His favor as a group and were cut off. That sounds like divine judgment, as though God were rejecting them. But look at what Paul says:Romans 11:1, 2, 11, 20 (NKJV)1 I say then, has God cast away His people? Certainly not! …2 God has not cast away His people whom He foreknew…11 I say then, have they stumbled that they should fall? Certainly not! …20 Well said. Because of unbelief they were broken off, and you stand by faith.The condemnation of unbelief is self-inflicted, refusing His blessings you will not be blessed, but cursed. This is why Paul warns the Gentiles to “continue in God’s kindness.” Moreover, it’s worth mentioning that the people of Israel were “cut off” as a nation BEFORE they ever believed in Christ, not after they believed in Christ. As a nation, and not as individuals, they rejected grace by faith without works because the people of Israel were very focused on the Law and righteousness by works. Here is the wrong way to interpret the severity passage: “I need to work hard for God and keep 100% of His commands to avoid getting cut off.” That’s what the Jews thought, and it led to their downfall. By betting on their performance, they rejected God’s grace.Third, the “cutting off” of the people of Israel is temporary, not eternal. It refers to ...
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    29 m
  • Session 9 - The Unpardonable Sin (Saved for Eternity)

    Session 9 - The Unpardonable Sin (Saved for Eternity)
    Dec 14 2023
    OBJECTIONS AGAINST ETERNAL SALVATION (PART VII)Matthew 18:21–35 (The Unmerciful Servant)Matthew 18:21–35 (NKJV)21 Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?”22 Jesus said to him, “I don’t say to you, up to seven times, but up to seventy times seven.23 Therefore the Kingdom of Heaven is like a certain king who wanted to settle accounts with his servants.24 And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.25 But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.26 The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’27 Then the master of that servant was moved with compassion, released him, and forgave him the debt.28 “But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’29 So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’30 And he would not but went and threw him into prison till he should pay the debt.31 So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.32 Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me.33 Should you not also have had compassion on your fellow servant, just as I had pity on you?’34 And his master was angry and delivered him to the torturers until he should pay all that was due to him.35 So My heavenly Father also will do to you if each of you, from his heart, doesn’t forgive his brother his trespasses.”Another even stronger biblical text along the same lines is the following one from Matthew 6:14–15:Matthew 6:14–15 (NKJV)14 “For if you forgive men their trespasses, your heavenly Father will also forgive you.15 But if you don’t forgive men their trespasses, neither will your Father forgive your trespasses.The objection brought by some believers based on these two passages is that if you, as a child of God, fail to forgive others as you have been forgiven, your original sin debt will be reinstated, and you will lose your eternal salvation. At first glance, these passages seem to tell us God’s forgiveness, our salvation, is conditional upon how much we forgive others, and if we don’t do that, God will reinstate our sins, even after we have been forgiven initially.We must note that what Matthew 18:21–35 conveys is in the context of the Jewish Law. At that point in time, when Jesus gave the parable, He had not died yet on the cross and nobody from His audience was yet born again. Because of this, we need to realize that Jesus, during His life before the cross, made the transition from the Law of Moses to the Gospel. Most of the things He said were in the context of the Old Covenant because that is what His audience was familiar with, while a few things were looking forward and speaking about the future New Covenant. The conditional nature of His saying in this parable sounds very much like the Law of Moses. Jesus, throughout His ministry on earth, took the Law of Moses and raised it to the strictest of standards. He talked about its spirit, about intentions, and motivations of the heart, not just outward works. By showing the extremes of the Law, Jesus was preparing them for what was coming: the New Covenant of the grace of God through Christ. Jesus used the apostle Paul to teach that grace to the Gentiles. The sermon on the Mount (Matthew 5–6) amplifies the Law of Moses, and this parable is along the same lines. So, it doesn’t say God can revoke salvation for those who are saved and whose sins were forgiven through the atonement of Jesus Christ. That would go against the many scriptures that show we are secure in Christ from the moment of our salvation. That would even contradict many of the words of Jesus Himself. Let’s take a closer look at this parable.First, Jesus is not saying anything about those unforgiving people being thrown into hell. Second, the way the servant asks the king for mercy and the request to give him more time to pay back the debt shows this individual doesn’t grasp the reality of the situation. He thinks he can pay back the debt of sin through self-effort, but no one can do that. Only Christ accomplished this payment for people’s sins on the cross. Third, notice that nobody paid for the servant’s debt in this parable, but it was forgiven, meaning his debt was overlooked. As a child of God, you need to understand you are not just forgiven, but you are justified as well! When a husband and wife argue, they might often bring up things from the past. While the husband may have forgiven his wife (or the...
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    30 m
  • Session 8 - Abiding in the Vine (Saved for Eternity)

    Session 8 - Abiding in the Vine (Saved for Eternity)
    Dec 4 2023
    OBJECTIONS AGAINST ETERNAL SALVATION (PART VI)John 15:1–6 (Abiding in the Vine)John 15:1–6 (NKJV)1 I am the true vine, and My Father is the vinedresser.2 Every branch in Me that doesn’t bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit.3 You are already clean because of the Word which I have spoken to you.4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.5 I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.6 If anyone doesn’t abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.This passage is often used to teach that Christians can lose their salvation. It’s easy to see why they would think that way, especially when you look at verses 2 and 6: “Every branch in Me that doesn’t bear fruit He takes away”; “anyone who doesn’t abide in Me, he is thrown into the fire, and burned.” In particular, the phrase “in Me,” which is used twice, apparently suggests a loss of salvation. The branches that don’t bear fruit—the signs of salvation—are gathered and “thrown into the fire,” a clear symbol of eternal judgment. The question is though, since these hell-bound branches were initially “in” Jesus, does that mean they represented true believers who lost their salvation? Is being “in” the vine in this parable the same thing with being saved? I would suggest the answer is no and I feel this is the correct conclusion for a few reasons. First, the Greek word translated into the verb “takes away” in Verse 2 is airo, which actually means “to lift from the ground” or “to lift with a view of carrying.” The Passion Translation (TPT) of the Bible seems to provide a more accurate rendering of that word in the first two verses of John 15:John 15:1–2 (TPT)1 I am a true sprouting vine, and the farmer who tends the vine is my Father.2 He cares for the branches connected to Me by lifting and propping up the fruitless branches and pruning every fruitful branch to yield a greater harvest.The same Greek word airo is used in John 5:8 for the verb “take up” when Jesus tells the lame man from the pool of Bethesda to take up his bed and walk. Then, in Matthew 16:24, when Jesus says, “If anyone wants to come after me, let him deny himself and take up his cross and follow me,” the airo is used for the verb “take up” again. As a matter of fact, every other instance of this Gr. word airo in the New Testament is translated as “lift up” or “take up” except in John 15:2, where it is interpreted as “cut off” or “remove,” and I have an explanation for why. The theological “lenses” of the translators really matters. All of us wear certain “lenses” of interpretation when we read the Scripture, whether we are aware of it or not. I hear sometimes believers saying, “I only obey what the Word says” when in fact they obey whatever they think the Word says most of the times. And what they say the Word says is filtered through the “glasses” they use. Blessed are those who know what kind of glasses they use! So, I believe the translators chose to render airo as “cut off” or “take away” because of their theological understanding, but it should have been translated as “lift up.” Why? Because the vine is a creeper or a crawling plant. You often see a vinedresser picking up the branches from the ground and tying them up with strings to the pillars of the vine. If the branches sit on the ground in the dust, they don’t bear fruit. In this passage, Jesus is saying the Father lifts up every fruitless branch to help it bear fruit. He is not waiting for a given opportunity to cut people off, but to make them bear fruit. That is the Father’s job. Jesus is the vine and the Father God is the vinedresser Who is making sure we bear fruit.Furthermore, Verse 2 of this passage says God, the Father, prunes every branch that bears fruit so that it will bear more fruit. When God prunes, He always does it with the purpose of life in mind. Even His so-called discipline is life-giving. Jesus seems to have understood our potential and capacity to misinterpret scripture here. So, immediately in the next verse He tells us what He uses to prune. “You are already clean because of the Word which I have spoken to you” (John 15:3). The Greek word for “to prune” or “to clean or cleanse” is the same: kataros. The instrument God uses to prune us is His Word and not a cancer or a life-changing car accident in which you lose one of your limbs. Moreover, the dust talks about serpent mentality. In the garden of Eden, God cursed the serpent, saying: “From now on, dust shall be your food.” Whenever the branch is in the dust, it does not bear fruit. Whenever we feed with what the ...
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    31 m
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