The Christian Apologetics and Research Ministry defines apostasy as, “Apostasy is the falling away from the Christian faith. It is a revolt against the truth of God’s word by a believer. It can also describe a group or church organization that has ‘fallen away’ from the truths of Christianity as revealed in the Bible.” We must remember that there are two natures. First is the Divine nature. This is the nature of God, of Jesus, and of the Holy Spirit. It is a spiritual nature. This nature has a perspective that human nature—mankind—does not have. God knows the end. He knows who endures and who does not. This is why the Book of Life is complete now. It was complete from the beginning and is 100% accurate. So, if we want to talk about OSAS from God’s perspective, then on this, there cannot be an argument: God certainly knows who is saved and who is going to stay saved.

The argument against OSAS comes when human nature operates outside its parameters by declaring who is saved and who is not—an observation only God can make. When Judas was with Jesus and the disciples, no one accused him of not being saved. Likewise, when a pastor has dedicated 30 years of his life to the church, no one declares that he is not saved. But once Judas betrayed Jesus, and once that pastor fell into temptation and had an adulterous affair with the church secretary, all of a sudden, it is no longer seen as a matter of apostasy or a conscious decision to walk away from the faith—as the Bible indicates has, does, and will repeatedly happen. Instead, OSAS supporters play God. They operate outside the parameters of human nature and declare that man has been duped, claiming that Judas, the pastor, and others like them were never saved. How do we know that to be true when the Bible itself tells us about those who knew, walked in the faith, believed, and had knowledge of the kingdom of heaven?

Apostasy is real; it is biblical. The following exegesis will serve as the basis for my belief that Once Saved Always Saved (OSAS) is not only false teaching but heretical teaching.

Not Works Righteousness

I know that there are people who genuinely believe they can work their way to heaven; this is called “works righteousness.” I also know that many who believe in OSAS think that those who object to OSAS must subscribe to “works righteousness.” While this may be true for some, it is not at all what I, or many others who object to OSAS, believe. “Works righteousness” is not the argument I intend to put forth here. In fact, it is not only a false teaching but also a heretical one. There is nothing human nature can do to obtain the Divine nature; these two natures do not mix.

My intent is to show that we are saved by faith, and that God does not hold us hostage after our free-will decision for Christ. I plan to demonstrate that the Bible recognizes that people who have professed Jesus Christ as their Savior continue to possess the free will to walk away from the faith. So, let’s start where we should always start: Scripture.

Ezekiel 33:13
13 When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it.

In both the Old Testament (OT) and the New Testament (NT), people were saved by faith. For all the weight placed on sacrifices in the OT, one still had to have faith in the God to whom the sacrifice was being offered. Abraham had faith to obey God and take his son to be a sacrifice. He had faith to do what he was commanded to do. Doesn’t that same faith transcend into the NT and into our daily lives?

Additionally, in both the OT and the NT, people would sin again. Here is the difference: in the OT, another sacrifice was required, while in the NT, a prayer of repentance is required. Yet, in both cases, they remained believers despite their sins. If that is true, and a man is made righteous by his faith in God’s promise to cleanse him of sin through repeated sacrifices, why then is he told that if he trusts in his own righteousness, all of his righteousness will not be remembered? If God will not remember a person’s righteousness, doesn’t that mean the person had to be righteous in the first place?

This passage is not referring to someone who has always leaned on his own understanding. The verse begins by identifying the man as righteous. The audience is specifically addressed: “I shall say to the righteous.” We are not talking about fakes or non-believers. What we see here is God telling us that if we are righteous, we shall surely live. However, if we turn to ourselves—if we lean on our own understanding—all that we have done in Christ’s name will not be remembered. Furthermore, all that we do in our own idolatrous name will be counted as iniquity, and we shall die for it.

This verse clearly indicates that the man was once righteous but then made a personal, free-will choice to make himself his god. In NT terms, he fell back into the ways of his own flesh and reverted to the old man he once was.

Even if you do not agree with my analysis here, a seed should still be planted. Those seeds are these questions: “If it is not possible to give up your salvation because of sin—if we are truly sealed and will enter into the kingdom no matter what—then why are we warned to remain committed to God’s will and not our own?” “How can one say that once you are saved, you are always saved, when the scriptures CLEARLY offer both the warning and the consequence: obedience resulting in faith and disobedience resulting in the second death?” “Why does man try so hard to hide the clear instruction that one who was once righteous can, through weakened faith and their free will choice to turn away from God, become unrighteous through sin?”

Joseph Benson
“It is evidently signified here, that to trust in our own righteousness, whether internal or external, whether graces or virtues, past or present, or to entertain high thoughts of our own attainments in religion, and to put confidence therein, is one step toward a fall, and generally issues in apostacy.”

Yielding to the Flesh

Romans 6
13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

Another scripture commonly used to promote OSAS is Romans 8:1–2: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Romans 8:1 reinforces what so many other verses declare: at the time of death, if you are in Christ, you will be saved. I could not agree with Romans 8:1–2 more. However, Romans 6:13–16 reminds us that if we are saved and under grace, we are no longer under the law. Let’s be clear: Paul is speaking to saved people here. He says to those under grace that they should not sin. If they sin—if they yield themselves to the sinful desires of the flesh and the wickedness of their minds—they will become slaves to sin, slaves to their wickedness.

Even though we are saved by faith, Paul reminds us that if our works are wicked, our faith is empty because we can only serve one master. If we obey sin—if we yield to sin—then we are servants of sin and will face eternal death. These verses do not address struggles for which we call on Christ for help. Rather, they specifically speak to the deliberate choice to serve sin, to become enslaved to it as we were before being washed in the blood of Christ. Paul also states that obedience is righteousness. To those who claim that I practice “works righteousness,” please hear Paul explain that we are to be obedient unto righteousness. We are made righteous by the blood of Christ, and because of the righteousness of the Holy Spirit within us, we choose obedience to God.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “If it is not possible to give up your salvation because of sin—if we are truly sealed and will enter into the kingdom no matter what—then why are we commanded, as an already saved people, not to yield to the members of our bodies that lust after sin?” “If we cannot fall from grace, why are we reminded that to whom we yield ourselves to obey, his servants we are?” If OSAS is a true biblical fact, why are we warned about becoming ‘instruments of unrighteousness’? Why are we taught about yielding to our flesh and sin at all if we cannot sin our way out of heaven? How can one be willfully, knowingly, happily, and consistently disobedient to God, yet still claim to have the Holy Spirit dwelling within?”

Repeated Warnings, Why?

Galatians 5
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

John Gill-
“In this chapter the apostle exhorts to stand fast in Christian liberty, and warns against the abuse of it; and directs to shun various vices, and encourages, to the exercise of several graces, and the observance of several duties; and concludes with a caution against vain glory, provocation to wrath, and envy: and whereas, in the latter part of the preceding chapter, he had made it appear that the believers under the Gospel dispensation were free from the bondage of the law, he begins this with an exhortation to continue steadfastly in the liberty of the Gospel; and the rather, since it was what Christ obtained for them, and bestowed on them; and to take care, that they were not again brought under the bondage of the ceremonial law, particularly the yoke of Circumcision, Galatians 5:1, and dissuades from submitting to it, by observing, that it tended to make Christ unprofitable to them, Galatians 5:2, and that it laid them under an obligation to keep the whole law, Galatians 5:3, and that it made Christ wholly useless to them; and that such who sought for justification by obedience to the ceremonial law were apostates from the Gospel of the grace of God…. There is the liberty of grace, and the liberty of glory; the former of these is here meant, and lies in a freedom from sin; not from the indwelling of it, but from the dominion, guilt, and damning power of it; from the captivity and tyranny of Satan, though not from his temptations and insults…. Christ is become of no effect unto you,…. Or “ye are abolished from Christ”; or as others by an “hypallage” read the words, “Christ is abolished unto you”; for by their seeking for justification by their own works, it was all one to them as if there was no Christ, and no righteousness in him, and no salvation by him; they had nothing to do with him, nor he with them:….ye are fallen from grace; that is, either from that grace which they professed to have…. or else from the Gospel of the grace of God, from whence they were removed, through the influence of false teachers”

John Gill’s work on this topic is extensive. I have left out a great deal, believe it or not. The point here is that Paul often tells us to be on guard, to be watchful, to stand fast, and to beware. There are numerous admonitions to Christians—saved children of God—to be alert to the pitfalls of sin, the power of Satan, and the deceit of false prophets. Fourteen times in the New Testament we are told to beware, six times we are told to stand fast, seven times we are told to endure, and four times we are told to “be not deceived.” We are given warning after warning not to return to the ways of the old flesh, to be aware of sin and its draw on our flesh. Why? If OSAS is true, why would we need so many warnings? If there is no way to reject Christ after receiving Him, why would Paul issue such passionate pleas for us to remain vigilant?

The answer is simple: we are always vulnerable to the temptations of the world. Notice how Paul states that Jesus has become of no effect. Paul does not say Jesus “has not been” or” has never been”. He uses the word “become”, which clearly indicates that he is addressing saved people—people who had Jesus when Jesus was effective, but became entangled again in the yoke of bondage to sin to the point that Jesus has BECOME no effect. This renders Jesus of no effect in them, causing them to fall from grace. Here, Paul effectively nullifies OSAS.

This point is critical because a major argument from OSAS supporters is that a person who spends years serving God and professing their salvation through faith could never have been truly saved if they later decide to walk away. They argue that from the moment of their profession and conversion, their decision for Christ must not have been genuine. This argument, however, operates outside the boundaries of human nature and attempts to function within the parameters of the Divine nature—in other words, playing God. Yet, the scripture clearly speaks of believers, people who genuinely believed and later chose to walk away. They failed to heed the warnings, failed to remain steadfast in the faith, and failed to grasp the gospel—not just a message of love but a true warning of the power of sin, the pull and desire of the flesh, and the relentless worldly snares and entanglements. Notice Paul’s use of the word “again” when he warns us not to become entangled in the yoke of bondage. Think about this, my dear friends: when we come to Christ the first time, we are entangled in the yoke of bondage to sin. We are freed from that yoke by Christ and take on the yoke of Christ. This warning is not confusing, it is clear and direct. It is possible to become entangled once more in the yoke of bondage, becoming a slave to sin and needing to be set free again. However, repentance and salvation come only once. This is the reason for all these warnings: you cannot keep switching yokes. You are either under the yoke of bondage or under the yoke of Christ. While you can return to sin, you will never be able to RETURN to Christ, as we will discuss further.

The gospel reveals the reason for Christ’s sacrifice. Christ came and died for our sin—a sin so powerful that it consumes like a fire, destroying and killing everything it touches.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “If it is not possible to give up your salvation because of sin—if we are truly sealed and will enter into the kingdom no matter what—then why are we warned not to be entangled again with the yoke of bondage?” “How can we do something again if we never did it in the first place or, as is the implication of the argument they were never saved in the first place, never stopped doing it?” The wording indicates that we once engaged in it, stopped, and are now susceptible to falling into it again. How, then, can man refuse to recognize a previously genuine faith, while simultaneously placing himself in a higher position to declare that someone’s former faith was not genuine?” “How can Christ become of no effect if He was never effectual to someone from the moment of their original conversion?” “In order for Christ to become of no effect, doesn’t He have to have been of effect at one time?”

Revelation 2:10
¹⁰ Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. ¹¹ He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

The book of Revelation is not the story of the Apostle John. It is the testimony of Jesus Christ Himself, given to and recorded by the Apostle, Disciple, and Prophet John, the one whom Jesus loved. Let’s establish that right now—it is very important. Jesus Christ Himself stated that the churches of Smyrna and Philadelphia needed no rebuke. Of the seven letters He instructed John to write, they are the only two were without rebuke. This is incredibly significant because it establishes whom Jesus is addressing here. In Revelation 2:10, Jesus is addressing the church in Smyrna. Jesus is specifically addressing the believers in Smyrna, a church facing persecution for their faith. Smyrna was known for its faithfulness and steadfastness amidst trials. While the message was directed to the church in Smyrna, it applies to all believers throughout history who endure persecution and trials for their faith. The call to be “faithful unto death” and the promise of the “crown of life” extend to Christians everywhere who remain steadfast in their commitment to Christ, even in the face of suffering. This verse underscores the importance of enduring faith and loyalty to Christ, even unto death, with the assurance of eternal life for those who overcome, not for those who apostatize.

Jesus tells the church that they are about to face persecution. Many believers and followers will be persecuted and martyred. Yet Jesus does not say, “Listen, you are sealed, so don’t worry about it. You’ll be in heaven with Me forever.” No, such words are not found here. Instead, Jesus says, “Be faithful unto death.” Why would He need to say that? If OSAS is true, why doesn’t He say, “Be faithful unto conversion, and then just do your best; but if you fail, it’s okay because you’re sealed”? The answer is clear: we are not to forsake Him. To forsake means to abandon, renounce, or turn away from someone or something, especially in a deliberate and often final sense. In the context of not forsaking Jesus Christ, it refers to a conscious decision to reject or turn away from Him, His teachings, and the faith we professed in Him. This can involve prioritizing other things (idolatry), denying Him, or failing to remain steadfast in faith. Luke 9:62 (KJV)- “And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.” This underscores the cost of discipleship and the seriousness of forsaking Christ by turning back to former ways or abandoning commitment to Him. Again, Jesus is saying you only get to put your hand to the plow ONCE. Turn back after that, and there will be no plow for you to put your hand on again.

Jesus continues by saying that the one who overcomes unto death, the one who does not fall to the flesh, who does not try to save himself, who dies faithful, shall not be hurt by the second death. The second death will be more righteous and final than the first. It will determine an eternity of reward or suffering, depending on the choices we make—right up until the moment of death. We are called to overcome daily. In other words, our race does not end at the starting line; it ends at the finish line. We are warned to remain faithful until the end because there will be those who do not. There are those who are faithful for a season but not until the end.

Again, how can someone fail to remain faithful at the end if they were never faithful in the beginning? I find believing this as illogical as winning the race at the start line and not the finish line. The entire idea, I refuse to call it a theology, is simply not logical and it is amazing as to how many people satan has convinced that its truth. If they were never faithful at all, there would be no warning to endure. A central argument of OSAS believers is that if you are not faithful at the end, then you were never faithful. They must hold this position, or OSAS collapses. However, this is not a biblical teaching. Nowhere in Scripture does God say that someone who is faithful at first but fails later was never truly faithful. Instead, God, through His inspired Word, reveals that people can be faithful in the beginning and then fail. Failure is a part of life.

Nevertheless, we see the promise from Christ: if we remain faithful until the end, THEN  He will give us the crown. Jesus does not say He will let us keep a crown we received at the beginning. In fact, if we are sealed, why must we be told to be faithful unto death? Wasn’t my faithfulness on the day I was sealed and trusted Him as my Savior sufficient? Yes, it was—but only for that moment. Because you professed with your mouth, you were saved in an instant. But that was just the beginning of a journey, not the end. Please do not overlook the powerful significance of how Jesus had nothing to rebuke in the church in Smyrna. They were a perfect church, as was the church in Philadelphia. Jesus had issues with all of the other five. Why is he giving this direction and encouragement to a perfect church? I submit that it is to teach all those who think they are so perfect in their faith that you can indeed fall and that you should not boast and thus OSAS is heretical teaching. Hebrews 10:29 (KJV)- “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”  This verse warns of the severe consequences of forsaking Christ after receiving the knowledge of the truth.

Albert Barnes-
The particular promise here is made to him that should “overcome”; that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “Why does Christ single out the person who overcomes if it is true that all who cry out unto the LORD will be saved?” “Why is there a stipulation of being ‘faithful unto death’ in order to receive my crown if, as a saved man today, I already have my crown?” “And, according to the commentary of the learned Albert Barnes, how does one abandon a cause they were never a part of?” “Why must I be told to be faithful unto death if I have been sealed and cannot possibly walk away—even when I choose myself over God during a time of persecution?” “What does Mr. Barnes mean when he states, ‘him who would show the sustaining power of religion in times of persecution’; who ‘would not yield his principles when opposed’ and persecuted; who ‘would be triumphant when so many efforts were made to induce him to apostatize….’? If, once I am saved, I am saved once and for all, why are such warnings and exhortations necessary?”

2 Peter 3:17
17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.

An argument that OSAS believers make is based on John 10:29, which states, “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” As a person who does not subscribe to OSAS, I completely believe this verse. I do not believe that any man can take you away from Jesus. In fact, I do not believe that even Satan himself can take you away from Jesus. However, let’s examine this verse with discernment.

First, we must understand the context: by this time, Peter is an elder statesman of the faith, writing to encourage and warn believers. Again, we see the need for a warning to believers.  Peter is addressing Christians, specifically those in the early church. These believers are scattered throughout various regions, likely in Asia Minor, as mentioned in his first epistle (1 Peter 1:1). The letter is meant to be circulated among them. Tradition holds that Peter wrote this letter from Rome, where he was imprisoned and facing imminent martyrdom (circa 65–68 AD). This is his farewell letter, written with a sense of urgency and deep concern for the faithfulness of the church. Why worry if OSAS is truthful? Salvation is secure, no amount of persecution can make a man quit on God, right? Apparently, Peter disagrees. The early church was plagued by false teachers and heretical doctrines. These individuals twisted Scripture, promoted licentious living, and denied essential truths, such as the return of Christ. Peter ends with a call to grow in grace and knowledge of Jesus Christ (2 Peter 3:18), urging believers to remain anchored in their faith as they await the Lord’s return. His farewell echoes the urgency of his heart for the church to persevere in the face of trials and deception. Why? Because it is absolutely possible to be in the faith, led astray, and walk away from God.

But wait—no man can pluck you out of God’s hand. Does the Bible contradict itself? No, it does not. This verse emphasizes that no external force or person can forcibly remove you from God’s hand. However, the Bible also clearly teaches that we always retain the free will to walk away. These warnings—and everything we have discussed so far—are given because God knows the strength of our flesh. The Holy Spirit inspired the writers of Scripture to repeatedly emphasize the importance of remaining steadfast and enduring to the end.

If you allow yourself to be led astray, your desire to remain in the faith grows weaker and weaker, rather than stronger and stronger. The result? Falling from your steadfastness and falling from your faith. The Bible uses the word “fall” over and over again. Yet OSAS ideology would have us believe that for a believer, there is nothing to fall from—and for those who do fall, well… they were never in that position of enlightenment in the first place. However, I believe that the Holy Bible, the blessed commentators, and the Holy Spirit Himself teach us the opposite.

Man went from perfection—being a perfect creation, living in a perfect place, and enjoying perfect communion with God—to evil. Man fell from grace, was punished, and was told that because of his sin, death entered into life. The greatest example that contradicts OSAS is found in the Garden of Eden. How much more perfect could a place be than the Garden? To live in heaven, to have God, Himself, walk and talk with you daily, to have perfect communion with Him, to want for nothing, to suffer no pain or sickness, to labor without hardship, and to live in true equality between man and woman—this was humanity’s original state. Mankind was in a perfect place, but we fell. This fall is echoed in Romans 11, where Paul speaks of falling from grace, and it is the origin of death and sin.

If I subscribe to OSAS, am I to believe that the Garden never existed? Am I to believe that Adam and Eve were evil from the start? Am I to deny the serpent’s role in deceiving them and the significant part he played in mankind’s fall? Am I to believe that they were not truly in communion with God before the fall? OSAS theology raises these contradictions.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “Why are we warned over and over to remain steadfast if there is no danger of losing it?” “If we cannot fall, why does the Bible continuously warn us that if we do not remain focused, we can and will be led astray, resulting in a fall?” “How can you fall from a place you were never at?” “How do you reconcile the Bible’s statement that no man can pluck you out of God’s hand with its repeated warnings to remain steadfast, so you are not led astray? If being led astray results in falling from grace and steadfastness, how does OSAS stand?”

Righteousness

Matthew 5
20 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.
26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
30 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.

Jesus is teaching in His Sermon on the Mount. He is speaking to His followers, instructing them on how a follower of Christ should view the world, respond to situations, and think about behavior. Jesus Himself is laying down clear expectations. What I find very interesting is that, as He discusses obeying the Ten Commandments, harboring hate in your heart, entertaining lust in your heart, and dealing with those who hate you, He emphasizes that there are consequences for behavior. What He doesn’t say is that everything will be okay because you are saved. In fact, Jesus doesn’t even say that as a saved person, all you need to do is repent.

What He tells His followers is this: if you have a problem that can lead you astray, deal with it. Jesus does not literally mean to pluck out your eye or cut off your hand; these are hyperboles. What He does mean is that, even as a saved person, if you are looking at a woman and lusting after her, you must alter your behavior—stop looking. If your hands become idle and serve as tools for sin, put them back to work; stop using them for sinful acts. He clarifies to His followers that self-discipline is crucial because failing at it—even in something as seemingly small as looking with lust in your heart—can result in your whole body being cast into hell.

Jesus Himself warned against falling from grace because He knew mankind would face temptation and that many would fail to remain steadfast in the faith. Notice that Jesus says nothing about merely losing rewards. He does not say, “Because you believed but failed, you will receive less in heaven.” Instead, He warns that the whole body will be cast into hell. That does not sound like the teaching of OSAS to me.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “Why does Jesus tell saved people—those who are following Him—that they need to make drastic changes (thus the hyperbole about plucking out your eyes) if they sin? Why does He say that if their righteousness does not exceed that of the scribes and Pharisees, they will not enter heaven? Why doesn’t Jesus simply say that if you lust after another, God and Jesus won’t like it but will only take away some of your rewards because you are saved and sealed forever, no matter what?” Notice too that Jesus does not say that you won’t receive rewards, He says you won’t even ENTER IN!

Restoration

Romans 11
17 And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be grafted in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.

Albert Barnes
“The process of grafting consists in inserting a scion or a young shoot into another tree. To do this, a useless limb is removed; and the ingrafted limb produces fruit according to its new nature or kind, and not according to the tree in which it is inserted. In this way a tree which bears no fruit, or whose branches are decaying, may be recovered, and become valuable. The figure of the apostle is a very vivid and beautiful one. The ancient root or stock, that of Abraham, etc. was good. The branches – the Jews in the time of the apostle – had become decayed and unfruitful, and broken off. The Gentiles had been grafted into this stock, and had restored the decayed vigor of the ancient people of God; and a fruitless church had become vigorous and flourishing…

It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause….

The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution….

If God did not refrain from rejecting the Jews who became unbelievers, assuredly he will not refrain from rejecting you in the same circumstances. It may be supposed that he will be quite as ready to reject the ingrafted branches, as to cast off those which belonged to the parent stock. The situation of the Gentiles is not such as to give them any security over the condition of the rejected Jew….

Christians do not merit the favor of God by their faith and good works; but their obedience is an indispensable condition on which that favor is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself….

In relation to them the favor of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and exclusion. And on this principle, God has acted in numberless cases. Thus, his favor was withdrawn from the seven churches of Asia Revelation 13, from Corinth, from Antioch, from Philippi, and even from Rome itself….

If they do not continue in willful obstinacy and rejection of the Messiah. As their unbelief was the sole cause of their rejection, so if that be removed, they may be again restored to the divine favor.”

I read this to mean that Abraham was the father of the faith, and in the example Paul speaks about, the Jews use Abraham as the root—just as in Christianity, Christ is the root from which His followers feed. The account of the Old Testament and the foundation of the faith are in that root. The chosen people, the Nation of Israel, were the continuation of the root, called the branches. Because of their unbelief, God removed the unbelieving branches and made way for the Gentiles—all who did not belong to the Nation of Israel—to be grafted into the faith. We Christians often refer to this as the Great Adoption. Because of our belief, we are fruitful branches grafted onto the tree of God’s chosen people.

The fact that God did not refrain from removing unbelieving Jews is a profoundly powerful statement, as the Nation of Israel was and is the chosen people of God and had their place securely on the tree. Yet God clearly, profoundly, and without dispute defines their presence on the tree as conditional upon their belief and obedience. In fact, Paul teaches—and Barnes expounds—that if God would grant them a position on the tree and then remove them because of unbelief, Gentiles should not boast about their fortune in being grafted onto the tree over the removal of the non-believers from the Nation of Israel. Instead, we are to boast about the Root, boast about God, but not the misfortune of the Jews who were removed. Furthermore, God, through Paul, declares that if the Jew who has been removed restores his faith, God can restore his position on the tree.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “If OSAS is true, then why does God speak about His ability to restore a man? How can someone be restored if they were never in an original condition? Why does one need to be restored if they never fell out of that original condition? If I was grafted onto the tree because of my belief and cannot be removed, according to OSAS, why am I warned not to be like the Jew who was on the tree and then removed because of unbelief? If my faith is all there is to being saved, why is obedience described as ‘an indispensable condition on which that favor is to be continued’? If my unbelief, according to OSAS ideology, means I was never saved, how did I get on the tree in the first place to be removed from it? Which is it—does God make mistakes regarding whom He puts on the tree? Do we fool God with our belief, and then, to cover up His mistake, He removes us from the tree? Or do we continue to have free will throughout our lives and are held accountable for our own actions, rewards, or consequences?”

Apostasy is a Sin

Galatians 6
6 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3 And this will we do, if God permit.4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 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.

Albert Barnes  
“I shall endeavor, as well as I may be able, to state the true meaning of the passage by an examination of the words and phrases in detail, observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostasy, and that it teaches that if they should apostatize, it would be impossible to renew them again or to save them.”

Matthew Henry
He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith.

They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num. 24:3), and yet with his eyes opened he went down to utter darkness.

They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ.

In the verses of Galatians 6:1-6 we clearly, and profoundly, see that from the highest of faith (having been enlightened) it is possible for man to fall away by blaspheming the Savior, and rejecting His sacrifice for salvation.

I believe these verses directly address the blaspheming of the Spirit. I do not think that a disobedient heart alone constitutes blasphemy, as the Scriptures speak of those who, at the great white throne of judgment, cry out about all the works they did and how they served the church. Yet, they are still rejected because they did not work for the glory of God but for their own glory. I believe this distinction helps clarify the difference between Galatians 6 and Romans 11.

In Romans 11, the sin of pride and idolatry is evident. These verses teach that we can fall from grace because of the depravity of our sin when we choose to serve sin rather than God. In contrast, Galatians 6 addresses the sin of blasphemy, the one unpardonable sin for which there is no restoration. The Bible clearly states that there is only one sin that cannot be forgiven, and that is the blasphemy of the Holy Spirit. Even a believer can turn from God and commit this most egregious sin.

We often say, “A sin is a sin is a sin,” and assert that, to God, all sin is equal—that no one sin outweighs another. However, the Bible also teaches that blasphemy is not equal to other sins. There is no return from that sin. By contrast, there is restoration from all other sins, provided that sin is not the final condition at death and true repentance has been made before death.

Even if you do not agree with my analysis here, seeds should still be planted. Those seeds are these questions: “If the theology of OSAS teaches that a person never falls—because if they fall, they were never truly saved in the first place—how does one explain the Bible’s statement that it is impossible to restore those who have ‘once known Christ’ if they reject Him (which is the definition of blasphemy)? How can the Bible say, as clearly as it does, that such a person has known Christ, tasted the heavenly gift, been a partaker of the Holy Spirit, and been enlightened, yet still have the free will to commit the one unpardonable sin by blaspheming (rejecting) Christ and the gift of salvation? I, personally, believe that this is one of the most powerful verses in the dissolution of OSAS.”

Condemnation

James 5
“12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.”

James, often referred to as James the Just, was the half-brother of Jesus Christ and a prominent leader in the early church, serving as the first head of the church in Jerusalem. His epistle is addressed to Jewish Christians scattered among the nations (James 1:1), offering them encouragement, instruction, and warnings about living out their faith amidst trials. James writes with the authority of a leader deeply concerned with practical holiness, faith that produces works, and steadfastness under pressure.

By the time James wrote this letter (circa AD 40–50), the church faced external persecution, internal struggles, and misunderstandings about the timing of Christ’s return. Many believers expected the second coming of Christ imminently and were growing impatient or discouraged. James addresses these concerns, urging patience, perseverance, and righteous living. His warnings often imply that believers can fall into apostasy and face severe consequences—including condemnation—if they fail to remain steadfast in the faith.

In James 5:12, we see James addressing saved people, without a doubt. He refers to them as “brethren,” emphasizing their shared faith and relationship in Christ. As the first head of the church in Jerusalem and the half-brother of Jesus Christ Himself, James speaks with both authority and familiarity. His audience includes those who believed in and witnessed the ascension of Christ and were eagerly awaiting His second coming.

James implores them to have patience, reminding them that Christ’s return may not come as soon as they expect. He teaches them how to live for Christ through positive, loving behaviors, but then he issues a significant directive: “Above all things.” This phrase demands attention. James tells them not to swear, either by heaven or earth or by any other oath, warning that such behavior could lead to condemnation.

The significance of this statement lies in condemnation—a form of judgment that no human is qualified to give or bear. While Christians are often taught not to judge, James clarifies that judgment itself is not inherently wrong. In fact, judgment is essential for spiritual discernment. We judge what is good and dangerous, healthy and unhealthy, right and wrong. For instance:

How can iron sharpen iron if we do not first acknowledge our dullness?

How can we confront others about sin if we fail to examine the rotten fruit in their lives—or in our own?

James does not forbid judgment; instead, he forbids condemnation—a form of judgment reserved for God alone. None of us are righteous enough to condemn another. Condemnation implies eternal judgment, the kind of judgment that determines a person’s ultimate fate.

James’s warning is crucial: if believers engage in unacceptable behaviors, they risk falling into condemnation. This aligns with the broader biblical warnings about falling from grace. Unless we remain steadfast, guard against false prophets, and avoid being led astray, we can indeed fall into condemnation—what James describes here as the ultimate consequence of rejecting God’s ways, effectively being “sent to hell.”

Even if you do not agree with my analysis, seeds should still be planted. That seed is this question: If I am a brother to James, a member of the church body of Christ, how can I face condemnation unless I fall from grace? James’s words challenge OSAS ideology by showing that even believers must guard their faith to avoid falling into apostasy and the resulting eternal consequences.

Temptation

Luke 8
13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

1 Timothy 1: 18-20
¹⁸ This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; ¹⁹ Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: ²⁰ Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

1 Corinthians 10:1-12
10 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea;  3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 11 Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall.

In Luke 8, Jesus teaches by telling the parable of the seed sower, followed by His explanation of its meaning. In verse 13, we see an interpretation that completely challenges the doctrine of OSAS. Jesus describes believers who “receive the word with joy.” Importantly, He does not suggest that their reception of the word was false, insincere, or insufficient. Instead, He explicitly says they received it with joy.

However, Jesus continues to explain that these believers “believe for a while.” He acknowledges their belief but points out that it is temporary. The question arises: What is “a while”? Does it mean hours, days, months, or even years? Regardless of the duration, when temptation comes, they fall away. OSAS proponents argue that those who fall away were never truly saved. They claim such people served only themselves, never producing genuine spiritual fruit. But for the period these individuals were active in their faith—whether days, months, or years—there is no question of their outward fruitfulness. We call them brothers and sisters in Christ, celebrate their service, and testify of their faithfulness. We place them in positions of leadership in the church and affirm their sincerity.

Yet, when such a person falls, all their prior work and faithfulness are dismissed as illegitimate. OSAS ideology contends that their original conversion was not genuine, claiming they were never truly saved. This raises troubling questions: Were we fooled by their service and fruit? Was the Holy Spirit within us unable to discern the absence of the Spirit in them?

If OSAS were true, should we hold church leaders accountable for failing to discern false conversions? How many pastors and preachers, supposedly called by God, have been “fooled” into appointing someone unfit for leadership? The truth is, no human can control another’s free will. The Bible warns us repeatedly that believers can be led astray, fall from grace, and reject the faith they once held.

In 1 Timothy 1, Paul speaks of Alexander and Hymenaeus, whom he “turned over to Satan” because they made a “shipwreck of their salvation.” If one cannot lose salvation, how can it be shipwrecked? Similarly, in 1 Timothy 5:8, Paul warns that failing to provide for one’s family is a denial of the faith, making one worse than an unbeliever. How does one deny faith they never possessed? Why doesn’t Paul claim their faith was insincere or in vain? He unequivocally states they turned from the faith.

In 1 Corinthians 10, Paul addresses believers, reminding them of their ancestors—people who were baptized, ate spiritual meat, drank spiritual drink, and communed with Christ. Paul does not question the genuineness of their experiences but warns the Corinthians that these ancestors sinned and fell. Lust, idolatry, tempting Christ, and murmuring are highlighted as examples of sin that led to their fall. In verse 8, Paul recounts how 23,000 people fell due to fornication. Again, he does not dismiss their prior faithfulness but emphasizes their fall. He concludes with a sobering statement in verse 12: “Wherefore let him that thinketh he standeth take heed lest he fall.”

This is why true teaching is critical. Many believe they stand securely but fail to take heed. OSAS often promotes complacency, suggesting that obedience is optional and sin has no eternal consequence for believers. Paul’s warnings contradict this, urging vigilance and steadfastness.

Another contradiction in OSAS teaching is the emphasis on Satan’s desire to rob believers of rewards rather than souls. The Bible describes Satan as a devourer, not a thief of heavenly rewards. He seeks to separate us from God, not merely to diminish our treasures in heaven. To believe that is Idolatry. You have now placed yourself above God in Lucifer’s life by insinuating that your rewards are more important to him than God is. His objective is not about us—it is about God. You are not that important, but rather a mere tool in his attempt to impose maximum pain upon God. You are one among the multitude with no specialness at all. He could not care any less about your rewards. By destroying us, Satan aims to grieve God and resist His glory. This is why Paul exhorts believers to put on the full armor of God, to stand firm, and to endure to the end.

OSAS denies the free will of believers to walk away from their faith. Jesus, the perfect gentleman, does not force anyone to follow Him. He knocks at the door, but we must open it. If we choose to open it, we are free to close it again. I have seen faithful servants fall away after tragedies, losses, and personal failures. These are precisely the people for whom the warnings in Scripture exist.

OSAS fosters spiritual laziness and a weakening of the church. Instead of engaging the community and standing apart from the world, many churches have allowed worldly influences to infiltrate the sanctuary (AKA auditoriums)  and pulpits (AKA stages) and dominate the community. Tragedy and sin gain a foothold because we are unprepared. God does not cause divorce, death, or sin; we do, through our choices and consequences. Faith must be exercised daily so that we are prepared for trials and persecution.

OSAS does not make biblical sense. The Bible repeatedly warns us to remain steadfast, to stay vigilant, and to endure to the end. Satan seeks to devour souls, not to nibble at rewards. Salvation requires a reciprocal relationship with God: He fulfills His promises, and we must honor ours. To love Christ means to keep His commandments—not merely to avoid sin, but to actively pursue holiness.

Friends, no one can steal your salvation—not Satan, not anyone else. But you can choose to walk away. Let us remain steadfast, endure to the end, and finish well.