ONCE SAVED, ALWAYS SAVED

By Fransisco Msonge (MD), 2025

Content

• 1.Introduction
• 2.Five points of Calvinism
• 3.Biblical salvation.
• 4.Corporate atonement
• 5.Predestination and human freedom
• 6.Necessity of human freedom
• 7.OSAS critical Bible verses review
• 8.Five Biblical examples on salvation

1.INTRODUCTION

This article provides a theological exposition of the doctrine of ‘Once Saved, Always Saved’ (OSAS)—also known as eternal security—by examining its historical origins, theological foundations, biblical debates, and its contrast with the broader biblical understanding of atonement and salvation.

The doctrine of “Once Saved, Always Saved” (OSAS), is the theological belief that once a person is truly saved, they can never lose their salvation regardless of subsequent choices, actions, or behavior. OSAS assumes that salvation, once granted by God’s grace, is unconditionally secure and guaranteed until final glorification.

Proponents of this doctrine often appeal to key biblical passages such as John 10:28–29, which speaks of believers being securely held in Christ’s hand; Romans 8:38–39, which declares that nothing can separate believers from the love of God; Ephesians 1:13–14, which emphasizes the sealing of the Holy Spirit as a pledge of inheritance; and Philippians 1:6, which expresses confidence that God will complete the work He has begun in the believer.

This study not only highlights the scriptural arguments used in support of OSAS but also considers the counterarguments that emphasize conditional perseverance and the possibility of apostasy. In doing so, it situates the doctrine within the broader biblical framework of atonement and salvation, showing how interpretations of OSAS diverge from the covenantal and ethical dimensions of salvation as presented in Scripture

2.FIVE POINTS OF CALVINISM

The doctrine of “Once Saved, Always Saved” (OSAS) is often associated with the teachings of John Calvin on salvation, particularly as later systematized in the framework of the Five Points of Calvinism. These points, formulated at the Synod of Dort (1618–1619) in response to the Remonstrants—followers of the Dutch theologian Jacobus Arminius (1560–1609)—are commonly summarized by the acronym TULIP. Taken together, they express the Calvinist conviction of God’s absolute sovereignty in the work of salvation, from election to final perseverance, and thus provide the theological foundation upon which much of the support for OSAS rests.

• T — Total Depravity
  Humanity is completely corrupted by sin and unable to turn to God apart from divine grace
• U — Unconditional Election
  God’s choice of who will be saved is not based on human merit or foreseen faith, but solely on His sovereign will.
• L — Limited Atonement (also called Particular Redemption)
  Christ’s atoning death was intended effectively for the elect, ensuring their salvation.
• I — Irresistible Grace
  God’s saving grace is effectual; when He calls someone to salvation, that call cannot ultimately be resisted.
• P — Perseverance of the Saints
  Those truly regenerated and elected by God will persevere in faith and obedience to the end, upheld by God’s preserving grace.

Total Depravity (T)

• Link to OSAS: Total depravity sets the stage for the need of God’s sovereign grace in salvation. While this point does not directly establish eternal security, it implies that since humans cannot save themselves or contribute to their salvation, neither can they ultimately undo what only God has done. If salvation begins entirely with God’s grace, its security also rests with Him.

Unconditional Election (U)

• Support for OSAS: If God’s choice of the elect is not based on human merit or foreseen faith but solely on His sovereign will (Ephesians 1:4–5; Romans 9:15–16), then salvation cannot be lost by human failure. OSAS proponents argue that if God unconditionally chose someone to be saved, His choice is unchangeable and guarantees their final salvation. In other words, if election is unconditional, security is unconditional.

Limited Atonement (L)

• Support to OSAS: Limited atonement teaches that Christ’s death was designed to infallibly secure the salvation of the elect. If Christ specifically died for the elect and His atonement fully accomplished its purpose (John 10:11, 28), then it follows that those for whom He died cannot lose salvation. While this point is less emphasized in OSAS discussions, it strongly supports the doctrine of eternal security

Irresistible Grace (I)

• Support to OSAS: If God’s saving grace cannot ultimately be resisted by the elect (John 6:37, 44), then the believer’s response is guaranteed by God’s sovereign work. OSAS advocates argue that if salvation begins with God’s irresistible call and inner transformation, it cannot later be thwarted by human rebellion. This provides a strong foundation for OSAS.

Perseverance of the Saints (P)

• Support for OSAS: This is the most used link between Calvinism and OSAS. Perseverance teaches that true believers will continue in faith until the end, not because of their own strength but because of God’s preserving grace (Philippians 1:6; John 10:27–29). Unlike the more popularized OSAS (which suggest a one-time profession of faith guarantees security), Calvin’s view emphasizes ongoing perseverance as evidence of true salvation. But both still affirm the ultimate security of the genuinely saved.

The five points of Calvinism form the theological foundation for OSAS. Taken together, these doctrines build a cohesive theological argument that salvation, from its initiation to its completion, rests entirely on God’s sovereign power, thereby guaranteeing the eternal security of all who are genuinely saved.

Over time, especially within Baptist, Methodist, and later dispensational traditions, OSAS began to be taught more simplistically. The focus shifted from God’s preserving grace plus ongoing perseverance to the idea that anyone who has ever made a profession of faith is eternally secure, regardless of subsequent sin, apostasy, or lack of sanctification. This popularized version often minimizes the necessity of continual faith, repentance, and spiritual growth, emphasizing a one-time guarantee of salvation.

Despite these differences, both the original Calvinist doctrine and the modern evangelical OSAS share the core belief that true salvation ultimately cannot be lost, though Calvin’s version maintains a more nuanced, God-centered framework that connects security with ongoing spiritual transformation.

By the early to mid-1900s, fundamentalist and Baptist movements increasingly promoted the teaching of “Once Saved, Always Saved” as a source of comfort for believers. The focus shifted from Calvin’s idea of God-preserved perseverance, which emphasized ongoing faith and evidence of true belief, to the notion of automatic, irrevocable salvation following an initial profession of faith.

By the late 1900s into the 2000s, OSAS had become widespread in popular evangelical teaching, particularly among Baptist and non-denominational churches. It was often presented without reference to ongoing sanctification or the need for continued faithfulness, representing a significant departure from the nuanced understanding of perseverance originally articulated by Calvin, though it still retained the core teaching that true believers will never lose their salvation.

The main points of the “Once Saved, Always Saved” (OSAS) doctrine generally include the following. First, salvation is permanent once received: if a person is truly saved (born again), they can never lose their salvation, regardless of future sins or moral failures, based on verses such as John 10:28–29 and Romans 8:38–39. Second, salvation is based on God’s grace, not human works: eternal security is grounded in God’s promise and Christ’s finished work on the cross, rather than on a believer’s ability to maintain good works, as emphasized in Ephesians 2:8–9.

Third, the seal of the Holy Spirit is unbreakable: believers are “sealed” by the Holy Spirit as a guarantee of their inheritance, based on Ephesians 1:13–14 and 2 Corinthians 1:21–22. Fourth, true believers will persevere: those who appear to fall away were never truly saved in the first place, as emphasized in 1 John 2:19. Fifth, God’s power keeps the believer: God Himself preserves the believer’s faith until the end, according to Philippians 1:6 and Jude 24.

Dispensationalism: Once Saved, Always Saved (OSAS) and dispensationalism intersect mainly through their shared theological assumptions about salvation, God’s promises, and the believer’s security. Dispensationalism provides a framework that can make OSAS attractive, but OSAS is not inherently required by dispensational thought. Classic dispensationalists often emphasize a literal interpretation of Scripture, especially prophecy, the distinction between Israel and the Church, and God’s sovereign plan unfolding in stages, with promises to Israel often viewed as unconditional.

Dispensationalism stresses that God’s promises to the Church or to Israel are certain and secure. Once Saved, Always Saved (OSAS) teaches that once a person has genuinely accepted Christ, their salvation is irrevocable, regardless of future sin, doubt, or apostasy. This view emphasizes the believer’s eternal security based on God’s promise rather than on ongoing faith or perseverance.

“Many dispensationalists interpret passages about salvation literally and view Christ’s atonement as once-for-all, which can support the logic behind OSAS. For example, Ephesians 1:13–14 (“sealed with the Holy Spirit”) is often cited as a guarantee of eternal salvation in OSAS-friendly dispensational circles. OSAS focuses on individual eternal security, while dispensationalism often emphasizes corporate promises to the Church or to Israel. Some dispensationalists extend the concept of “security” from God’s promises to individual believers, making OSAS an attractive theological fit.”

Pre-tribulation rapture: There is a clear theological connection between Once Saved, Always Saved, the pre-tribulation rapture, and the literal millennium within certain strands of evangelical dispensationalism and Baptist theology

The pre-tribulation rapture teaches that all true believers will be caught up (raptured) to Christ before the Tribulation, sparing them from the judgment and suffering of that period (1 Thess. 4:16–17). It relies on distinguishing the Church from Israel—a hallmark of dispensationalism. Under this view, the millennium is understood as a literal 1,000-year reign of Christ on earth after His Second Coming (Revelation 20:1–6).

OSAS provides assurance that those “in Christ” are secure and will not lose salvation before being raptured. Without OSAS, the pre-tribulation rapture loses its sense of immediate security—if salvation could be lost, believers might fall away before the rapture. Thus, the pre-tribulation rapture relies on eternal security, while OSAS reinforces the belief that all true believers will be raptured without exception.

One of the main reasons many people do not believe in and reject Jesus Christ’s heavenly sanctuary ministry as our High Priest is because they have been taught and believe in the doctrine of Once Saved, Always Saved (OSAS). This belief is also a major reason why many Evangelicals, Baptists, and some Pentecostals will never accept that Jesus Christ is now ministering in the Most Holy Place of the heavenly sanctuary, atoning for the sins of the world as our High Priest.

In each section of this article, we will present the correct biblical understanding of atonement and salvation, examine the “Once Saved, Always Saved” theory in the light of Scripture, and provide clear answers showing why the teaching of “eternal security” is incorrect and a misuse of God’s Word.

By the end of this study, it will become evident that salvation is not a one-time, unconditional guarantee, but a living relationship with Christ that must be preserved through continual faith, obedience, and reliance upon His intercessory work in the heavenly sanctuary.

3. BIBLICAL SALVATION

Salvation is a dynamic and covenantal process whereby God, through Christ and the Holy Spirit, redeems humanity from the guilt, power, and ultimately the presence of sin. It transcends mere legal forgiveness, constituting instead a living relationship with God that must be actively expressed through prayer, obedience, perseverance, and spiritual growth (Philippians 2:12–13). Thus, salvation is not a static or isolated event but an ongoing, unfolding reality in the life of the believer.

Salvation involves two parts: God’s gracious provision and humanity’s faithful response. On the one hand, God takes the initiative by offering salvation through Christ’s death and resurrection (John 3:16; Romans 5:8). Salvation is therefore ultimately a gift of grace (Ephesians 2:8–9), freely given and not earned. On the other hand, this gift must be personally received through faith, repentance, and obedience (Acts 2:38; James 2:17). The human response does not merit salvation but constitutes cooperation with the divine initiative. Without God’s grace, salvation is impossible; without the human response, salvation remains unappropriated.

Bible-based scholars maintain a holistic, eschatologically grounded, and Christ-centered view of salvation. In this view, salvation is understood as a threefold process:

🔸 Justification → 🔸 Sanctification → 🔸 Glorification.

Each stage is distinct but part of the one unified experience of salvation—yes, one unified experience of salvation—which is initiated, sustained, and completed by God through Christ (Philippians 1:6).

This threefold biblical model stands in contrast to the “Once Saved, Always Saved” (OSAS), as Scripture portrays salvation as a lifelong process of spiritual growth. It requires ongoing faith and obedience; it is initiated by grace (Ephesians 2:8–9), received through faith (Romans 5:1), and maintained through a living, obedient relationship with Christ (John 15:4–6).

It is important to remember three things: first, free will remains operative throughout the Christian life (Deuteronomy 30:19); second, apostasy is real and dangerous, and Scripture repeatedly warns against it (Hebrews 6:4–6); and third, the assurance of salvation is possible, but presumption is rejected (1 Corinthians 10:12). Eternal life is conditional upon persevering in Christ (Matthew 10: 22, 24:13; Hebrews 3:14, 10:36, Revelation 3:11–12).

Matthew 10:22(KJV)

• And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.

Matthew 24:13 (KJV)

• But he that shall endure unto the end, the same shall be saved.

Hebrews 3: 14 (KJV)

• For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end

Hebrews 10:36 (KJV)

• For ye have need of patience, that, after ye have done the will of God, ye might receive the promise

Salvation is not merely a past event but a lived experience, pointing forward to an eschatological hope in which God’s original design for humanity will be restored in full (Romans 8:21–23). Thus, the biblical understanding of salvation affirms a holistic and covenantal process, whereby salvation is initiated by God’s grace (Justification, Romans 3:24), sustained by the Holy Spirit’s power (Sanctification, 2 Thessalonians 2:13), and culminates in the restoration of the believer and the cosmos (Glorification, Colossians 3:4)

The Bible repeatedly shows that salvation is promised now but given in its fullness at the end to those who persist in faith and obedience until the end. “Salvation is a Present Promise.” When we accept Christ, we are forgiven and reconciled to God; this is the present assurance of salvation (John 6:37; Ephesians 2:8; 1 John 5:13). But this promise is conditional on remaining faithful in Christ. “Salvation is received in full at the End”—the final reward and eternal life is given at Christ’s second coming (Matthew 24:13; Hebrews 3:14; 1 Peter 1:9; Hebrews 9:28).

JUSTIFICATION

Justification is a forensic act in which God declares the repentant sinner righteous based on the merits of Jesus Christ. It is a declaration, not a transformation. Justification is by grace through faith in Jesus Christ alone. It is not earned by works but results in a life of obedience and transformation. The faith that justifies is never alone—it leads to sanctification and good works, but these works are not the basis of salvation.

Some biblical foundation:

Romans 3:28 (KJV)

• “Therefore we conclude that a man is justified by faith without the deeds of the law.”

Romans 5:1 (KJV)

• “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”

Galatians 2:16 (KJV)

• “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”

Justification initiates the believer’s journey of salvation. This biblical teaching stands in contrast to the worldly theory of “Once Saved, Always Saved” (OSAS), which assumes that justification guarantees eternal security from the moment of conversion, regardless of future choices or conduct.

The declaration is not based on the believer’s works or merits, but on Christ’s perfect life and His atoning sacrifice. Faith is the channel through which justification is received. Justification is distinct from sanctification; though distinct, they are inseparably linked—true justification will inevitably lead to sanctification. Righteousness is both imputed and imparted: imputed righteousness refers to Christ’s righteousness credited to the believer (justification, Romans 4:5, 2 Corinthians 5:21), while imparted righteousness refers to Christ’s righteousness lived out in the believer (sanctification, Philippians 2:13,1 John 3:7).

SANCTIFICATION

Sanctification is the gracious work of the Holy Spirit by which a justified believer is progressively transformed into the likeness of Christ in character and conduct (1 Thessalonians 5:23). It is the lifelong process of being made holy through the work of the Holy Spirit (2 Corinthians 3:18). It is a work of grace, not of human effort (Titus 3:5). God initiates and empowers sanctification, but the believer must respond in faith and obedience (Philippians 2:12–13).

This biblical teaching stands in contrast to the worldly theory of “Once Saved, Always Saved” (OSAS) which asserts that salvation, once received, can never be lost—overlooking the clear scriptural call to perseverance and steadfast faithfulness until the end (Matthew 24:13; 1 Timothy 4:1).

Some biblical foundations

John 17:17 (KJV)

• “Sanctify them through thy truth: thy word is truth”.

1 Thessalonians 4:3 (KJV)

• “For this is the will of God, even your sanctification, that ye should abstain from fornication”

Romans 6:22 (KJV)

• “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life”.

Philippians 2:12–13 (KJV)

• “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure”.

1 Thessalonians 5:23 (KJV)

• “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

Sanctification is God’s work in the believer (Philippians 1:6). It involves daily communion with Christ and submission to the Holy Spirit (John 15:4–5; Romans 8:14). Sanctification involves growing obedience to God’s moral law, the Ten Commandments, as the expression of God’s character (John 14:15; Ecclesiastes 12:13; Psalm 19:7). Obedience is a result of grace, not a means of earning favor (Ephesians 2:8–9). Sanctification includes the progressive overcoming of sin in the believer’s life (Proverbs 28:13; Revelation 21:7).

Proverbs 28:13 (KJV)

• He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.

Revelation 21:7 (kjv)

• He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

While perfection is the goal, absolute sinlessness is not taught as a precondition for salvation but as the ideal trajectory of Christian growth. (Ex 20:20, Ps 39:1, 1Cor 15:34, 1John 2: 1, 1John 5: 16-17, 1 John 3:6). Sanctification is not the work of a moment, an hour, a day, but of a lifetime. It involves imparted righteousness — a real moral transformation through the Holy Spirit’s indwelling power. The sanctified life prepares believers to stand in the final crisis and reflect Christ’s character before the world and the universe (Revelation 14:12).

Without sanctification (holiness), no one will see God. In Scripture, sanctification is never optional; it is the clear evidence of a genuine saving relationship with Christ. Hebrews 12:14, Matthew 5:8, and 1 Peter 1:15–16 plainly teach that holiness is a condition for seeing God. Sanctification is God’s will for every believer (1 Thess 4:3–4). Yet it is remarkable—and deeply concerning—that many Evangelicals, Baptist scholars, and all Once Saved, Always Saved (OSAS) proponents strongly ignore sanctification, treating it as optional rather than essential to eternal life.

GLORIFICATION

Glorification is the final stage of salvation in which believers are completely freed from the presence of sin and receive immortal, incorruptible bodies (1 Corinthians 15:51–54). It marks the moment when God’s plan of redemption reaches its ultimate fulfillment. This glorious transformation will take place at the second coming of Jesus (1 These 4:16–17) and not at the moment of our death, for the dead in Christ will be raised to life, and together with the living believers, they will be changed at His second coming.

Glorification is the climactic act of God’s saving work, in which believers are completely transformed—spiritually, mentally, and physically—into the likeness of Christ, receiving immortality and eternal fellowship with God. This biblical teaching stands in clear contrast to the popular “Once Saved, Always Saved” (OSAS) theory, which assumes eternal security is granted at conversion rather than at the completion of God’s redemptive work.

Glorification occurs at Christ’s return and not before. The righteous dead will be resurrected, and the righteous living will be translated without experiencing death. Together, they will receive glorified bodies and perfectly reflect the image of Christ. (1 Corinth 15:51–54; 1 These 4:16–17; Phil 3:20–21). Following glorification, the redeemed will inherit the kingdom and reign with Jesus Christ in heaven for a thousand years (Rev 20:4; John 14:2–3). In this final stage, humanity is restored to the glory originally intended in Eden (Genesis 1:26–27; Romans 8:29–30), and believers will dwell in God’s presence for eternity (Revelation 22:3–4).

Some biblical foundations

1 Corinthians 15:51–54 (KJV)

• 51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
• 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
• 53 For this corruptible must put on incorruption, and this mortal must put on immortality.
• 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

1 Thessalonians 4:16–17 (KJV)

• 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
• 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Philippians 3:20–21 (KJV)

• 20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
• 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

Revelation 20:4 (KJV)

• 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

John 14:2–3 (KJV)

• 2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
• 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

4.CORPORATE ATONEMENT

Many Once Saved, Always Saved (OSAS) scholars argue from the perspective of the absolute sufficiency of Christ’s atoning death. They teach that Christ’s sacrifice on the cross was not only universally sufficient for the sins of all humanity but also eternally effective for all who believe. In their view, His death was fully adequate to cover every sin of every person in history—including the sins a believer commits after coming to faith. Therefore, no sin could ever overturn or cancel the salvation once granted to a true believer.

They reason that if the cross has already satisfied God’s justice for all of a believer’s sins—past, present, and even those not yet committed—then there is no possible future act of sin that could unpay the debt or nullify the verdict of justification. In their theological framework, salvation is a settled legal reality: the believer has been declared righteous by God’s once-for-all judicial act, and that verdict cannot be reversed. Thus, if all sins—whether before or after conversion—are already covered by Christ’s finished work, then the possibility of losing salvation is logically and theologically excluded.

In short, they conclude that because Christ’s atonement is universally sufficient and eternally complete, loss of salvation is impossible for the truly saved. This conviction forms one of the core theological pillars supporting the doctrine of Once Saved, Always Saved. In my view, this is a worldly and spiritually dangerous teaching that we should avoid.

Sin’s wages demand death (Romans 6:23). On the cross, Christ paid that price for all humanity by His death—not only for the elect. At Calvary, He became the substitute for all sinners, providing a vicarious atonement for the sins of the whole world (1 John 2:2). However, Calvary’s provision is not an automatic atonement for all people. The benefits of Christ’s sacrifice are applied only to those who, through faith, accept Him as Savior and Lord, entering into the saving relationship that brings forgiveness and transformation

1 John 2:2 (KJV)

• And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world

This is where Karl Barth’s (1886–1968) view of a subjective atonement within the inner history of the God-Man departs from the biblical teaching. Barth claims that “His [Christ’s] death was the death of all,” but there is a crucial difference between death for all and death of all. Scripture presents Christ’s death as for all, not as if all humanity had already died for their sins in Him in some automatic, corporate sense.

God invites all sinners to accept Christ’s death for them as the only way to be saved (John 3:16). There is no biblical basis for a corporate atonement in which all sinners have already paid their penalty in Christ’s death, as though He died as us rather than for us. Only the latter—that Christ died as our substitute—is consistent with the witness of Scripture (John 10:11, 15:13; Romans 5:7–8).

John 10:11(KJV)

• I am the good shepherd: the good shepherd giveth his life for the sheep.

John 15:13(KJV)

• Greater love hath no man than this, that a man lay down his life for his friends.

Romans 5:7–8(KJV)

• 7.For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
• 8.But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Because of our sin and disobedience in the Garden of Eden, humanity fell from grace and became separated from our loving Creator (Romans 3:23). We were left without hope, bound under the dominion of Satan and enslaved by the power of sin (John 8:34; Ephesians 2:1–2). We were forever under the penalty of sin and death. But God, in His infinite mercy, did not leave us in our fallen state. He sent His only begotten Son, our Lord and Savior Jesus Christ, to redeem us (John 3:16; Galatians 4:4–5).

Jesus came and lived among us, suffered, and died on the Cross, bearing the penalty of our sins (1 Peter 2:24; Isaiah 53:5). Through His death and resurrection, He triumphed over all the powers of darkness, disarming them and making a public spectacle of them (Colossians 2:15). Through His precious blood, He broke the chains of sin and death, granting us new life and a living hope of salvation to all who believe in Him (Romans 5:8; 6: 9-11, Colossians 1:13–14; 1 Peter 1:3).

Romans 8:1(KJV) — This verse offers a powerful assurance of justification and sanctification in Christ. When a believer accepts Jesus as their Savior and walks in the Spirit, they are no longer under the guilt or penalty of sin. Condemnation is removed because Christ’s righteousness covers them. However, this promise is conditional—believers must “walk not after the flesh, but after the Spirit.” It is not a matter of mere profession, but of a life transformed by the indwelling power of the Holy Spirit.

Hebrews 2:14 (KJV) reveals one of the most profound truths of the gospel — that Christ voluntarily assumed human nature in order to redeem humanity from the power of sin and death. Jesus became fully human, sharing in “flesh and blood,” not merely to sympathize with us, but to defeat Satan on his own ground. Through His death, Christ destroyed the dominion of Satan, who had usurped authority over the human race after the fall.

His resurrection proved that death — the last weapon of the enemy — had been conquered. Thus, Christ’s victory became the foundation of our salvation and the assurance of eternal life. Clothed with humanity, Christ met the temptations of Satan and overcame on our behalf. He came into this world, taking humanity upon Himself, that He might impart to humanity the moral power to overcome every temptation.

It is finished (John 19:30) is one of the most profound declarations in Scripture. Spoken by Jesus just before His death, it was not a cry of defeat but of triumph, signifying the complete fulfillment of God’s redemptive plan.

Below is a summary of five key biblical doctrines that are encapsulated in this victorious cry:

• The plan of salvation was completed.
• The sacrificial system ended.
• Satan’s defeat was secured.
• Christ’s heavenly ministry began.
• Believers received full assurance of salvation

The law of the Spirit of life in Christ Jesus (Rom 8:1-2) sets the believer free from the law of sin and death (Gen 2:16–17; 3:6–10, 19; Rom 6:23). The power of Christ, working upon the heart, leads us to walk in newness of life. When we live by faith in the Son of God, condemnation is removed, and we have peace with God through our Lord Jesus Christ. There is no condemnation for the soul who believes in Christ and walks humbly with God. But those who profess to believe in Him, yet continue to live in sin, deny Him by their works.

The phrase “Christ died as us” is one of Essek William Kenyon’s (1867–1948) most distinctive and central teachings on identification with Christ. Kenyon taught that the believer is not only redeemed by Christ but is also legally and spiritually included in Christ’s redemptive work—in His death, burial, and resurrection.

Kenneth E. Hagin (1917–2003) expanded Kenyon’s concept of “Christ died as us” into the broader theme of the believer’s identification and authority. Tommy Lee Osborn (1923–2013), a missionary-evangelist, taught that “Christ became what we were so that we could become what He is”. Malcolm Smith (b. 1943), a grace preacher who emphasizes union with Christ, often says, “He didn’t die for you as a distant act—He died as you, in you, and with you.” Joseph Prince (b. 1963) – contemporary Singaporean pastor; popularized “Jesus took our place and punishment as us” within the grace movement.

The belief in the doctrine that “Christ died as us”—whether understood spiritually or physically—implies that human beings themselves have paid the penalty for sin through their own blood or atonement at the Cross. This teaching is deeply misleading. It opens the door to the idea of “another way of salvation” apart from Jesus Christ alone (John 14:6; Acts 4:12). It also leads to false beliefs such as the veneration or worship of dead human saints, which detracts from the sole mediatorship and saving work of Christ (1 Timothy 2:5).

The expression “Christ died as us”, if taken without careful theological context, can seem to suggest that humanity could replicate or share in the unique redemptive role of Jesus Christ. It may give the impression that human beings themselves could undergo what Christ experienced at Calvary, thereby diminishing the singularity of His atoning work. Such an interpretation risks implying that believers are, in some sense, co-mediators or high priests who can approach the Most Holy Place of the heavenly sanctuary by their own merit or by offering their own blood.

Human beings are sinners, and as sinners, we could not legally or spiritually die at Calvary to atone for ourselves. Jesus, however, was the sinless and spotless Lamb — the perfect sacrifice for sin. John 1:29 declares, “Behold the Lamb of God, who takes away the sin of the world.” 1 Peter 1:18–19 says, “You were redeemed… with the precious blood of Christ, a lamb without blemish or spot.” And Hebrews 4:15 reminds us that “He was in all points tempted like as we are, yet without sin.”

In the earthly sanctuary, the lamb offered daily represented the sinner’s substitute (Leviticus 4:32–35; Exodus 12:5). This symbol pointed forward to Jesus, the true Lamb, who took upon Himself the sins of the world. Because Jesus lived a perfect, sinless life, He alone could fulfill the requirements of the law and serve as the spotless sacrifice. The Bible emphasizes that his perfect obedience and sinless nature make Him the only One qualified to bear humanity’s guilt.

Humans did not die for sin at Calvary, for if that were the case, we would face a problem similar to the doctrine of predestination—that God acts to save us without any personal response on our part. God neither elected nor rejected individuals in eternity past, nor did He automatically save all humanity at the Cross. Rather, Christ died for all so that each person might have the opportunity to personally accept or reject His atoning death.

Karl Barth’s view—that Christ’s death means “all died”—leads him to claim that “Jesus Christ, the Son of God made man, was justified by God in His resurrection from the dead. He was justified as man, and in Him, as the Representative of all men, all were justified.” Such reasoning effectively turns justification and salvation into an automatic, corporate act rather than a personal response of faith, which is inconsistent with the clear teaching of Scripture.

Even though Barth claims that all died at the Cross, Scripture shows that justification takes place by faith within human history—there is no such thing as eternal justification. Likewise, there is no corporate atonement at the Cross in which all humanity automatically died with Christ.

Atonement is Christ’s bearing of all sin as a vicarious substitute, dying for all sinners. Justification is by faith in Christ’s death for us, not by believing that Christ died as us. The latter view bypasses human freedom to choose one’s destiny and effectively results in the same fatalism as predestination.

“One of the most missed Bible verses.”

2 Corinthians 5:14–15 (KJV)

• 14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:
• 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

It is important to read 2 Corinthians 5:14–17 (KJV) for proper context and biblical understanding. The Scriptures emphasize that Jesus’ death was both substitutionary and universal. The phrase, “If one died for all, then were all dead,” highlights that the entire human race was under the sentence of death because of sin (Romans 6:23). Indeed, we were forever bound under the law of sin and death (Genesis 2:16–17; 3:6–10, 19; Rom 6:23). However, Christ’s death embraced all humanity, making salvation possible for everyone (1 John 2:2).

Romans 6:23 (KJV):

• “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”

While salvation has been universally provided, the scriptures stress that it must be personally accepted by faith. Christ’s death opened the door for all, but only those who believe and abide in Him experience its saving benefits. Verse 15 underscores that Christ’s death was not merely to pardon sin but also to transform lives. Believers should no longer “live unto themselves,” but live in obedience and devotion to Christ. This fits with the biblical teaching of sanctification as a necessary outflow of justification.

Paul’s statement, “One died for all,” affirms the universal scope of Christ’s atoning death—His sacrifice was sufficient for all people without exception. However, “then were all dead” does not mean that every person has died to sin in the saving sense. Rather, Paul is speaking from the perspective of union with Christ. When Christ died, He stood as the representative of humanity, and in Him, all who belong to Him are considered to have died to their old life (Rom 6: 3-8, Col 2: 10-13, Gal 2:20). The “all” in this context refers specifically to those who, through faith, become united with Christ—not to all humanity automatically

Romans 6:3–4 (KJV)

• 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
• 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Colossians 2:10–13 (KJV)

• 10 And ye are complete in him, which is the head of all principality and power:
• 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:
• 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.
• 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses

Believer’s faith, baptism, and the cross and resurrection of Jesus Christ: Faith is the means by which the believer personally receives the benefits of Christ’s death and resurrection. Baptism serves as the outward sign of an inward faith, symbolizing the believer’s union with Christ in His death, burial, and resurrection. When a believer is immersed in water, it represents death to the old life of sin, while rising out of the water signifies resurrection to newness of life in Christ. Baptism does not save by itself; rather, it visibly proclaims what faith has already accomplished in the heart (Romans 6:3–5).

Paul is not teaching that Christ’s death automatically brings salvation or transformation to every person (universalism). Rather, the benefits of His death are applied only to those who believe and are united with Him by faith (Romans 6:5–8; Galatians 2:20). Again, “all” refers to all believers who have accepted Christ and entered into a spiritual union with Him. Those who truly live in Him are called to die to selfish living and instead live for Christ in obedience and love, reflecting His sacrifice in their daily lives.

Romans 6:5–8 (KJV)

• 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
• 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
• 7 For he that is dead is freed from sin.
• 8 Now if we be dead with Christ, we believe that we shall also live with him:

Galatians 2:20 (KJV)

• 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Problems with “Death of all”

1.Undermines Christ’s Atonement

• Turns the cross into a collective death event instead of a substitutionary sacrifice.
• Erases the uniqueness of Jesus as the Lamb of God (John 1:29).

2.Means Jesus died as Us

• Replaces “Christ died for us” (Rom. 5:8) with “Christ died as us,” destroying the principle of substitution.

3.Every human being died at the Calvary cross

• Contradicts reality and the biblical context of salvation.

4.Every human paid the penalty of sin at the Cross

• Denies the truth that only Christ bore sin’s penalty (1 Pet. 2:24).
• Suggests humanity somehow saved itself.

5.No need of a Mediator

• If all humanity legally and spiritually died at the Calvary cross
• Eliminates Christ’s present ministry as High Priest and Intercessor (Heb. 7:25; 1 Tim. 2:5).

6.Teaches automatic universal salvation

• If all died and paid the penalty, then all are saved without faith, repentance, or new birth.
• Contradicts Christ’s teaching of two paths: broad to destruction, narrow to life (Matt. 7:13–14).

7.Cancels the need for faith

• Scripture teaches we are justified by faith (Rom. 5:1; Eph. 2:8).
• “Death of all” bypasses faith and obedience, making the gospel void.

The idea of the “Death of all” empties the cross of its meaning. It reduces Christ’s atoning work to a collective death event, denies His substitutionary sacrifice, erases the necessity of faith and repentance, and cancels His present priestly ministry of intercession before God

The Bible clearly teaches the death of One for all, not the death of all. Christ’s Calvary death was vicarious, substitutionary, and representative—He died for sinners, not that sinners literally died with Him at that moment.

The fact that most of the world shows no evidence of being changed is itself a strong disproof of corporate atonement. There is indeed universalism in the scope of redemption, for no person is excluded from God’s offer of salvation. However, there is particularity in the application of redemption, for not all people receive or appropriate the benefits of this universally offered salvation.

Christ died for all: Two observations deserve attention: (1) The fact that Christ died for all disproves the notion of atonement for the elect alone. (2) The fact that Christ died for all carries profound cosmic implications. As Barnes notes, if God had died for less than all, there would be reason enough to question His character and the fairness of His dealings with humanity.

But if Christ died only for a part of humanity—if there is a large portion of the human family for whom He died in no sense whatever, and for whom no provision of salvation has been made—then God must know this. In that case, the universal offers of salvation could not be made with sincerity; God would be tantalizing people with the offer of something that does not exist and that He knows does not exist.

It is God who extends the invitation, and He alone knows who the elect are. However, if salvation were not genuinely provided for all, and if those who hear the offer had no real possibility of being saved, then God’s invitation would appear insincere, and His character could not be vindicated. The integrity of God’s universal call to salvation is grounded in the fact that Christ’s atonement has made provision for all humanity.

If the provision does not exist for some, then God’s open invitation would be a hollow gesture, offering what He knows is unavailable to them. This would not only undermine the credibility of the gospel invitation but also cast doubt on the integrity, justice, and love of God before the watching universe. The very fairness of God’s government depends on the fact that His call to repent and believe is backed by an atonement sufficient for all, even though it is effective only for those who accept it.

5.PREDESTINATION AND HUMAN FREEDOM.

Scholars, advocates, and believers of Once Saved, Always Saved (OSAS) often use various phrases to support the doctrine of eternal security, including: “God has chosen His people for salvation” (2 Thessalonians 2:13), “We were predestined to eternal life” (Acts 13:48; Ephesians 1:5), “We were chosen before the foundation of the world” (Ephesians 1:4), “Eternal life is a present possession” (John 10:28), “Believers are justified once for all” (Romans 5:1), and “Salvation is eternal” (Hebrews 5:9), among many others.

The truth is that we need to examine these phrases and verses on a wider and deeper level before accepting them as biblical proof for the Once Saved, Always Saved doctrine. The Bible indeed reveals God’s sovereign control over the world. He has “predestined” us “to be conformed to the image of His Son” (Romans 8:29–30), to be adopted as His children, and to obtain an inheritance (Ephesians 1:4–5, 11). But what does such sovereignty imply for human freedom? Does God’s sovereign choice remove the necessity of human response, faith, and perseverance? Scripture consistently presents both God’s initiative and human responsibility side by side.

God’s predestination plan.

The verb “to predestinate” means “to determine beforehand.” Some interpret passages such as Romans 8:29–30 and Ephesians 1:4–5 to mean that God arbitrarily elects some individuals to salvation and others to damnation, without regard to their personal choice or response.

However, a careful study of the context shows that Paul is not teaching that God capriciously excludes anyone from salvation. Instead, he speaks of God’s predetermined plan for all who respond to His call in faith.

Predestination refers to God’s eternal redemptive plan and purpose for those who choose Jesus Christ. Before humanity fell, God already had a plan of redemption in place, before the world began, God had already ordained that salvation would come through Jesus Christ. (Ephesians 1:4–5). Jesus was chosen as the Lamb before creation itself. (1 Peter 1:19–20), Christ’s sacrifice was not a reaction but a predetermined part of God’s plan.

God’s eternal purpose is to redeem humanity while honoring human freedom of choice. Christ Himself is the Elect One, and believers share in His election when they are united with Him through faith. God chose the plan of salvation in Christ and the church as His covenant people; individuals participate in this election by personally trusting in Jesus.

In Romans 8:29–30 (KJV), Paul writes:

“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified”.

Here, foreknowledge comes before predestination. God’s choice is not random; it is based on His foreknowledge of those who will respond to His grace. Those He foreknows as believers are predestined “to be conformed to the image of his Son” — to share His character, glory, and eternal life.

Similarly, in Ephesians 1: 4-5 (KJV), Paul says:

“According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will”.

Again, the emphasis is not on God excluding anyone from the possibility of salvation, but on His eternal purpose — that all who are “in Christ” should become His adopted children, “holy and without blame before him in love.” God’s predestination concerns the destiny of believers, not an arbitrary selection that leaves others without hope.

Ephesians 1:4–5 points to God’s eternal plan — His decision was made before creation (2 Tim. 1:9; Rev. 13:8). Salvation is not an afterthought or reaction to sin; it was in God’s mind from eternity. Thus, predestination in Paul’s teaching is about God’s loving plan to save and transform all who freely accept Christ, not about an unconditional decree to save some and condemn others regardless of their choice.

Before the creation of the world, God knew sin could enter through the misuse of free will (Eph. 1:4; 2 Tim. 1:9). His foreknowledge did not cause sin, but He prepared a plan of redemption in case it occurred.1 Peter 1:20 — Christ was “foreordained before the foundation of the world” — means the cross was part of God’s eternal plan, not an afterthough.

Revelation 13:8 calls Christ “the Lamb slain from the foundation of the world.” This does not mean Jesus literally died before creation, but that in God’s eternal purpose, the sacrifice of Christ was certain and guaranteed as soon as sin entered. The cross is the center of the Great Controversy — showing God’s justice and love (Rom. 3:25–26). God could have created beings without the ability to choose, but then love could not exist (because love requires freedom)

Salvation was accomplished in human history through the life, death, and resurrection of Jesus Christ. God did not redeem humanity in eternity past by mere decree; His plan had to unfold in real time within our world with our existence. As Ephesians 1:4–5 emphasizes, God’s eternal purpose is that all who are in Christ should be holy, blameless, and adopted as His children. This passage does not teach an arbitrary exclusion of others, but highlights the glorious destiny offered to all who respond to His call.

The thrust of these texts is inclusive. Scripture clearly affirms God’s universal saving desire. 1 Timothy 2:4 (KJV) states: “Who will have all men to be saved, and to come unto the knowledge of the truth”. And 2 Peter 3:9 (KJV) affirms: “The Lord is… not willing that any should perish, but that all should come to repentance”.

God in His loving character, predetermined plan to save and transform all who freely choose Christ. His invitation is extended to the whole world, and His will is that everyone should have the opportunity to accept Him, be conformed to the image of His Son, and share in eternal glory.

There is no evidence in Scripture that God has decreed certain individuals to be eternally lost. Such a decree would contradict the message of Calvary and the atonement of Jesus Christ, for Christ died for all. The Bible declares in John 3:16 (KJV): “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life”.

The word “whosoever” means anyone, without restriction. God’s love embraces the whole world, and salvation is available to all who believe. Limiting salvation to a pre-selected group would deny the universal scope of the cross. Paul affirms this in 1 Timothy 2:6 (KJV): “Who gave himself a ransom for all, to be testified in due time”. And again, in Hebrews 2:9 (KJV): “But we see Jesus… that he by the grace of God should taste death for every man”.

The Gospel invitation is therefore genuinely universal — extended to all people everywhere. The only limitation is human refusal to respond in faith. God’s predestined plan is to save all who will freely come to Christ, not to decree in advance that some must be lost.

At the heart of this inclusive salvation plan is God’s love for all people, as John writes in 1 John 4:7–10 (KJV)

• 7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
• 8 He that loveth not knoweth not God; for God is love.
• 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
• 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Man`s freedom

Man’s free will is the determining factor in his personal destiny. This is evident from the fact that God continually presents the results of obedience and disobedience and urges the sinner to choose obedience and life.

In Deuteronomy 30:19 (KJV), God declares:

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live.

The same appeal is echoed in Joshua 24:15 (KJV):

And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.

God does not compel obedience or salvation. Instead, He graciously invites all to accept His offer of life and blessing. The power of choice remains with each individual, and that choice determines eternal destiny.

Salvation is a free gift from God. We can accept it or reject it. If a person chooses not to obey God, He will not force them to. Still, God has clearly revealed in His Word where our choices will lead us. Romans 6:23 (KJV) declares: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord”.

If we choose to obey Him and live a righteous life through faith in Christ, our destination will be heaven — eternal life with God. But if we choose to live in sin and reject His grace, our destination will be hell — eternal separation from God.

Jesus said in Matthew 7:13–14 (KJV):

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

God has done His part to make the way of life possible — by sending His Son to die for our sins — but He also leaves room for those who choose the way of destruction. The choice is ours; God has given us the autonomy to decide, and He will honor our decision.

God has predestined us unto the adoption of children by Jesus Christ to Himself (Ephesians 1:4–7, KJV), but He will not force anyone to accept Him. Salvation is a gift that must be personally received. Jesus Christ made it clear how much of a choice salvation is when He declared in Mark 16:16 (KJV): “He that believeth and is baptized shall be saved; but he that believeth not shall be damned”.

And again, in Revelation 3:20 (KJV), He invites: “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me”. The choice is ours — to open the door or to keep it closed. Sadly, many choose to push away this priceless gift in favor of an unsaved life of carnal pleasures and corrupt indulgences. But salvation, by its very nature, is a gift — and like any gift, we can either accept it with gratitude or refuse it.

The law of love is the foundation of the government of God. The happiness of all created beings depends upon their harmony with its great principles of righteousness. God desires from all His creatures the service of love and homage that springs from an intelligent appreciation of His character. He takes no pleasure in a forced allegiance. As it is written in 2 Corinthians 9:7 (KJV): “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver”.

To all, God grants the freedom of will, so they may render Him voluntary service. All intelligent beings were created free to choose between obedience or disobedience to the great principles of truth, righteousness, and love. In Deuteronomy 30:19 (KJV), God sets the choice clearly before us: This freedom of choice is at the very heart of God’s moral government. He rules not by compulsion, but by love, appealing to the will and conscience, and inviting all to choose the way of life

God may foresee each individual choice that will be made, but His foreknowledge does not determine what that choice shall be. Foreknowledge means God knows the end from the beginning, yet He allows each person genuine freedom to choose. His advance knowledge of our decision does not take away our responsibility or liberty in making it.

Then what does Scripture mean when it says that “Jacob have I loved, but Esau have I hated” (Romans 9:13, KJV) and that God “hath mercy on whom he will have mercy, and whom he will he hardeneth” (Romans 9:18, KJV)? The context of these passages shows that Paul’s concern is mission, not personal salvation.

In God’s plan, redemption is available to anyone, but He sometimes chooses certain individuals for special assignments in His work of salvation history. Salvation was equally available to both Jacob and Esau. However, God chose Jacob—not Esau—to be the ancestral line through whom He would carry forward the covenant promise and bring the message of salvation to the world.

Likewise, Pharaoh’s heart was “hardened” (Romans 9:17) in the sense that God allowed him to persist in his stubborn rebellion so that God’s power might be displayed in delivering Israel. These choices concerned roles in God’s redemptive plan, not predetermining who would be saved or lost.

When Scripture says that God “hardened Pharaoh’s heart” (Romans 9:17–18; Exodus 9:12, KJV), it refers to God’s permissive will. This does not mean that God forced Pharaoh into rebellion or ordained his sin. Rather, it means that God allowed Pharaoh to follow the stubborn desires of his own heart.

Pharaoh had already set his will against God, and the Lord permitted him to persist in that course. In doing so, God respected Pharaoh’s freedom of choice, even though it led to his downfall. Pharaoh’s negative response to God’s repeated appeals illustrates the reality that God never overrides human free will, even when that choice resists His purposes.

6.NECESSITY OF HUMAN FREEDOM

Salvation is supplied and applied by God alone. It is a work accomplished without human contribution. Humans receive both gifts. Yet, as long as human freedom to respond to God’s salvation is absent, salvation has no benefit to humans. When God encounters humans, He draws them to Himself (prevenient grace), but in this drawing He never violates human freedom. Human freedom doesn’t contribute to the drawing, but responds to God’s invitation.

That kind of human freedom is possible because humans were made for God, in His image, even though the image has been damaged through sin. Normally the conscience is a receiving center to respond to God’s invitation. God placed this point of contact in humans in creation, knowing that after the fall He would draw humans to Himself for salvation, a work that only He can do.

Just as God is a Trinity in a reciprocal relationship of love, so in those who respond to their drawing, their reciprocal love overflows, causing the recipients to reflect the Trinitarian relationship. This requires “relational freedom”. In other words, the God of the everlasting covenant is a God who respects human freedom, and salvation has to do with God’s relationship with humans and human relationship with God.

It is neither a one-sided human work nor a one-sided divine work; it is a covenant communion relationship. Salvation is God’s work to restore a broken relationship between God and the sinner; and to be a real relationship, it is necessary that humans freely respond to the invitation through God’s prevenient grace. In other words, the purpose of salvation is a dynamic, meaningful relationship and not a mere static status entered into some ledger of the elect.

Dutch Reformed theologian Herman Bavinck (1854 – 1921) affirms that “Predestination’s only ground is the absolutely sovereign will of God.” In harmony with this, the Canons of the Synod of Dort (1619) reject the role of human “free will” in responding to the gospel call (Art. 10). Instead, they emphasize the Spirit’s transforming work: “He pervades the inmost recesses of man; He opens the closed and softens the hardened heart, circumcises that which was uncircumcised, infuses new qualities into the will, and—though heretofore dead—quickens it. From being evil, disobedient, and refractory, He renders it good, obedient, and pliable” (Art. 11).

Perhaps infusion best reflects the alleged absolute sovereignty which ignores human freedom. One gets the impression that humans don’t have an opportunity to make a choice, for it is made for them by God. So, they have no freedom, and therefore no relationship. So how much better off are they? Ponder the following: There is no relationship in Satan’s plan for humans, and no relationship in God’s sovereign decree for the elect. Isn’t there something wrong when both sides of the cosmic controversy disregard human freedom?

This lack of freedom needs to be thought through carefully, for salvation frees humans from the slavery of sin, from the bondage into which the great deceiver lured them. Satan couldn’t care less that humans lose freedom; he exults in their wretchedness resulting from whatever sin addicts them. If humans lack freedom of choice when impacted by a sovereign God, this means they are less free to choose salvation than to choose sin.

However, the Spirit’s alleged infusion of salvation that ignores human freedom is contrary to the way the Spirit actually treats people in human history. The fruit of the Spirit is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Gal. 5:22-23). That is a long way from forced infusion.

The new birth is not an infusion but a change of mind (Matt. 3:8), and such a change requires freedom to choose. Freedom of thought and action is necessary for a genuine relationship. Salvation is just such a genuine relationship with the Savior, born out of freedom and love. Salvation includes justification, sanctification, and final glorification, all contributing to the restoration of a dynamic relationship with God.

Salvation respects human free will: God invites and enables people to respond by accepting His gift of justification by faith. Saving faith is faith in Christ. As James 2:26 reminds us, “faith without works is dead”—true faith expresses itself in loving obedience. The love of God leads to voluntary law-keeping within a covenant relationship with Him (John 14:15). Salvation is not merely head-knowledge but a heart relationship (Deuteronomy 5:29). Character transformation, imparted righteousness, and the fruit of the Spirit (Galatians 5:22–23) are divine gifts available to all who willingly receive them.

Salvation is God’s work to counteract the problem of sin. Since the fall, all humans are born with a sinful nature—a natural propensity toward sin—making a saving relationship with God essential. Sin is more than individual acts; it is a broken relationship with God (Romans 14:23b). Salvation, therefore, is the restoration of that relationship, accomplished by God’s grace while still respecting human freedom to accept or reject Him. Scripture presents salvation as both a present reality (Ephesians 2:8) and a future hope (Romans 13:11; 1 Peter 1:9), to be fully received at the second coming of Jesus Christ.

7.OSAS CRITICAL BIBLE VERSES REVIEW.

From a biblical standpoint, there are several reasons why faithful, Bible-based scholars view the doctrine of Once Saved, Always Saved (OSAS) as the result of shallow interpretation, poor Bible study, misapplication of verses, or even deliberate twisting of Scripture to fit a preconceived idea. For this reason, they firmly reject OSAS as a man-made teaching rather than a sound biblical doctrine.

A careful review of Scripture shows that salvation is indeed a secure gift in Christ, but it is conditional upon continuing in faith, obedience, and perseverance until the end (Matthew 24:13; Revelation 2:10). OSAS advocates often isolate and use certain Bible verses, but when these verses are read in their proper context, they do not support the notion of unconditional security regardless of a believer’s later conduct. Instead, they emphasize God’s power and willingness to preserve His people if they remain in Him.

1.Once Saved, Always Saved (OSAS) proponent phrase one

• “No one can pluck believers out of Christ’s hand”

John 10:27–29 (KJV)

• 27 My sheep hear my voice, and I know them, and they follow me:
• 28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
• 29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

Biblical Understanding:

“My sheep hear my voice”

• Jesus’ sheep are those who continually hear His voice and follow Him (present, active verbs in Greek).
• This is not a static label given once for all; it describes believers who daily respond to Christ in obedience and faith.
• If someone stops listening or following, they cease to be among “His sheep” (cf. Luke 15:4–7, Hebrews 3:12–14).

“I know them, and they follow me”

• Following is a continual act; a believer must keep following Christ to remain His sheep (John 8:31, Matthew 10:22)

“I give unto them eternal life”

• Eternal life is both a present gift and a future inheritance, received if one abides in Christ until the end (John 3:16, Revelation 2:10).

“Eternal life is secure in Christ”

• Jesus offers eternal life to His sheep as a present gift (John 17:3) but also as a future inheritance for those who remain faithful (Revelation 2:10).
• Bible based scholar sees John 10:28 not as an unconditional guarantee, but as a “promise” that no external force — Satan, people, or persecution — can take a believer out of God’s hand.
• The only danger comes from voluntarily turning away (Hebrews 10:26–29, 2 Peter 2:20–22).

“No man can pluck them out of Christ’s hand”

• No man can pluck them does not mean believers cannot fall away
• Jesus is assuring His followers that no outside power can overpower God’s protection.
• However, Scripture repeatedly warns believers themselves can choose to abandon faith (1 Timothy 4:1, Galatians 5:4, 2 Peter 2:20–22)
• John 15:1–6 uses the illustration of a vine and its branches to teach the necessity of remaining in a living, obedient relationship with Christ.
• Abiding in Christ is essential (vv.4–5) — just as a branch cannot bear fruit unless it remains connected to the vine, a believer cannot produce true spiritual fruit apart from Christ.
• Failure to abide results in separation (v.6) — a branch that does not remain in the vine withers, is cut off, and ultimately burned — symbolizing spiritual ruin and final judgment.

“God’s hand is the place of security”

• Being “in His hand” is the safest place in the universe.
• Bible based scholar emphasizes that remaining in His hand means persevering in obedience and faith until the end (Matthew 24:13).
• The promise of John 10:27–29 is therefore for those who continue to walk with Christ.

John 10:27–29 affirms that salvation is secure in Christ for those who belong to Him. However, this security is conditional upon the believer’s ongoing faith, obedience, and relationship with Him. It does not teach an unconditional “once saved, always saved” guarantee, but rather that God’s keeping power is effective as believers remain in Christ.

Just as in John 10:27–29, Romans 8:38–39 assures believers of God’s unwavering love and His power to protect them from all external threats. However, it does not teach an unconditional doctrine of “once saved, always saved.” The believer’s security is found in Christ, and this security is conditional upon remaining in Him through ongoing faith and obedience.

2.Once Saved, Always Saved (OSAS) proponent phrase two

• “Christ will never cast out those who come to Him”

John 6:37 (KJV)

• All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

Biblical Understanding:

“All that the Father giveth me shall come to me”

• Salvation is open to all, but initiated by the father
• God, through His Spirit, draws all people toward Christ (John 12:32).
• Those who accept God’s call come willingly through personal choice and faith.
• There are “given” to Christ, meaning they become His followers.
• This is an open invitation, not a pre-selected, unchangeable group of elect.

“Him that cometh to me I will in no wise cast out”

• Christ never rejects the sincere believer
• Anyone who truly comes to Christ in repentance and faith will be received, regardless of their past.
• This is a guarantee of acceptance, not an unconditional guarantee of final salvation
• This promise applies as long as the believer continues in faith and obedience.

“Need for continued faith and abiding”

• Coming to Christ is a continual, daily act of faith and obedience. (John 15:4–6; Col. 1:23).
• Security is real, but conditional — based on abiding in Christ (John 15:4–6; Col. 1:23).
• Free will is preserved a person can accept or reject God’s call, and can later turn away. (Heb. 3:12–14; 2 Pet. 2:20–22).

“Harmony with the Context”

• John 6:37–40 shows that Jesus will “raise up” those who keep believing until the end. Read John 6: 37 – 40
• John 6: 40 says “Every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.”
• The promise of being raised up is connected to present, continuous belief
• The sequence is: drawn by the Father, coming to Christ, accepted by Christ, continuing to believe until the end, and finally being raised up at the last day.
• If someone stops believing or turns away, they break the condition for the final “raising up” (Heb. 3:12–14), and therefore lose their salvation.

John 6:37 is a beautiful promise of Christ’s willingness to receive every soul who responds to God’s drawing. It is not teaching “once saved, always saved,” but rather that no one who sincerely comes to Christ will ever be turned away—and that security remains as long as the believer abides in Him through ongoing faith and obedience.

3.Once Saved, Always Saved (OSAS) proponent phrase three

• “Believers are sealed with the Holy Spirit”

Ephesians 1:13–14 (KJV)

• 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
• 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory

Biblical Understanding:

• Through the power of the Holy Spirit, believers are filled, sealed, and sanctified. The Holy Spirit reveals God’s will, teaches and guides believers into all biblical truth (John 14:26; 16:7–8; 16:13–15; 1 Cori 3:16; Rom 8:26–27). The sealing is accomplished through the presence of the Holy Spirit within us (Eph 1:13–14; 4:30; 2 Corin 1:20–22).
• The presence of the Holy Spirit in our lives enables us to abide in all biblical truth and to manifest the character of our Lord Jesus Christ—His divine law of love. This is what it means to be sealed.
• The Holy Spirit is the true Vicar of Christ. Not only does He bring the message about Christ, but He also brings the very presence of Christ. Christ’s promises— “I will never leave you nor forsake you” (Hebrews 13:5) and “I am with you always, even to the end of the age” (Matthew 28:20)—are fulfilled through the Spirit.

“The Seal of the Holy Spirit”

• A seal is a sign of God’s ownership and a reflection of His character in the believer, signifying true discipleship. It is accomplished through the indwelling presence of the Holy Spirit, who fills, sanctifies, and guides believers into all biblical truth, enabling them to live in obedience to God’s will and to manifest the character of Christ.
• When a person hears the gospel, believes, and accepts Christ, the Holy Spirit seals them — marking them as God’s own.
• The seal is NOT a permanent mark of ownership placed on a believer at conversion, guaranteeing eternal salvation that can not be lost.

“Which is the earnest of our inheritance”

• The Holy Spirit is the down payment or guarantee that we will receive our inheritance when Christ returns, as long as we continue in faith (Col. 1:23).
• This is not an unconditional guarantee, it is a pledge that God will fulfill His promise if we stay faithful.
• The Holy Spirit’s down payment does not guarantee that the believer will receive the inheritance regardless of what happens after their justification.

Sealed “Unto the Day of Redemption”

• In Ephesians 4:30, Paul warns believers: “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”
• This shows that the sealing is intended to last “unto the redemption of the purchased possession” (Second Coming of Jesus Christ), but can be forfeited by rejecting Christ, grieving the Spirit (Eph. 4:30), or persistent unbelief (Heb. 3:12–14).
• Believers can choose to break their relationship with God, thus forfeiting the seal, because salvation is conditional on abiding in Christ (John 15:4–6).

“Seal can be broken”

• To “grieve” the Spirit means persistent rebellion or unbelief (Isa. 63:10; Acts 7:51).
• Just as a believer can “depart from the living God” through unbelief (Heb. 3:12–14), so they can lose the seal by rejecting God’s leading.
• This parallels John 6:37–40 — the promise of final salvation (“raising up”) is conditional on continuing in faith.

Ephesians 1:13–14 is a promise with a condition. The seal of the Holy Spirit is God’s pledge of salvation, but Scripture warns that this pledge can be forfeited if a believer turns away or persists in sin. Final redemption is granted only to those who remain in Christ until the end. Therefore, Ephesians 1:13–14 in no way teaches or supports the “Once Saved, Always Saved” (OSAS) doctrine.

4.Once Saved, Always Saved (OSAS) proponent phrase four

• “God finishes the work He begins”

Philippians 1:6 (KJV)

• “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.”

OSAS teachers often claim this verse guarantees that once God begins the work of salvation in a person, He will unconditionally complete it, regardless of whether the believer continues in faith and obedience.

Paul’s statement is not a blanket promise of unconditional eternal security, but rather a message of confidence in God’s faithfulness to continue His work as long as the believer remains surrendered to Him.

Biblical Understanding:

“Context of faithful perseverance”

• Paul is writing to the Philippian believers who were actively living in faith Philippians 1:5 (KJV) reads “For your fellowship in the gospel from the first day until now.”
• The confidence is based on their ongoing cooperation with God’s work in their lives.

“The Day of Jesus Christ”

• Refers to the Second Coming, when salvation will be consummated.
• Paul’s hope is that they will remain faithful so that God’s work in them will be completed at that day (Philippians 2:12–13).

“Partnership with God”

• Salvation is a cooperative relationship — God works in us, but we must respond in obedience (Philippians 2:12–13; 1 Thessalonians 5:23–24).

Philippians 1:6 assures believers that God is faithful to finish the work of salvation in those who continue to walk with Him. It is a promise of God’s sustaining grace — not a license to claim salvation while living in rebellion or unbelief.

5.Once Saved, Always Saved (OSAS) proponent phrase five

• “That you may know you have eternal life”

1John 5:13(KJV)

• “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.”

Biblical Understanding:

“Present Assurance”

• John is writing to believers so they can have confidence now that they are accepted in Christ.
• This is a present reality — if they are believing and abiding in Christ, they have eternal life (John 17:3).
• Salvation is both a present reality (Ephesians 2:8) and a future hope (Romans 13:11, 1 Peter 1:9).

“Ongoing faith Required”

• The Greek present tense “believe” means a continuous action — keep on believing.
• Assurance remains as long as the believer continues in a trusting, obedient relationship with Jesus (John 15:4–6).

“Purpose of the Assurance”

• John emphasizes assurance to encourage perseverance, not complacency.
• Assurance strengthens faith and motivates obedience (1 John 2:3–6).
• It is not absolute guarantee salvation regardless of future actions

1 John 5:13 assures believers that they presently have eternal life in Christ, but this is maintained only by continuing faith and obedience. It is a living, abiding relationship — not a one-time legal guarantee that makes perseverance optional.

6.Once Saved, Always Saved (OSAS) proponent phrase six

• “Whoever hears and believes… has eternal life”.

John 5:24 (KJV)

“Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”

Biblical Understanding:

“Present assurance in Christ”

• He that “heareth” and “believeth”- present participles in Greek — keeps on hearing and keeps on believing.
• It is not about a one-time act in the past but a continuous relationship
• Hath everlasting life-present assurance for those who are currently believing.
• Jesus promises that the believer has everlasting life now and has crossed over from death to life.
• This is present assurance for those who are hearing and believing His word.

“Free from condemnation”

• Shall not come into condemnation-while abiding in Christ the believer is no longer under the penalty of sin (Rom. 8:1).
• But if one rejects Christ or stops believing, condemnation can return (Ezek. 18:24; Heb. 10:26–29).

 “New Birth”

• Passed from death unto life-refers to the new spiritual birth experience (John 3:3–7), which must be maintained by abiding in Christ (John 15:4–6).
• It is not one‑time transfer that cannot be reversed.
• Belief at one time do not secure eternal life permanently.

John 5:24 promises present salvation and freedom from condemnation to those who continually hear and believe God’s word. This is a conditional promise, dependent on remaining in Christ until the end. OSAS reads it as an unconditional, irreversible guarantee, which bible-based scholar rejects based on the full counsel of Scripture

7.Once Saved, Always Saved (OSAS) proponent phrase seven

• “The gifts and calling of God are irrevocable”

Romans 11:29 (KJV):

• “For the gifts and calling of God are without repentance.”

Romans 9–11 is Paul’s theological treatment of Israel’s place in God’s redemptive plan. In chapter 11, he emphasizes that Israel’s current unbelief is partial and temporary (vv. 25–26), and that God has not abandoned His covenant with Israel (vv. 1–2). Gentile believers are grafted into the “olive tree” but must remain humble (vv. 17–22). Romans 11:29 serves as Paul’s conclusion to this section: the reason God will restore a remnant of Israel is that He does not revoke His promises.

Immediate Context (Romans 11:25–32)

• Paul’s concern: God’s corporate purpose for Israel as a people will not fail, even though many individual Jews have rejected Christ.
• Romans 11: 20–22: He explicitly warns Gentile believers that they can be cut off if they fall into unbelief.
• Romans 11: 23–24: Apostate Jews can be grafted back in through repentance and faith.
• Romans 11: 28: Israel is simultaneously “enemies” (because of the gospel) and “beloved” (because of the patriarchs) — showing corporate tension.
• Romans 11: 29: God’s calling of Israel to be His covenant people will never be revoked — He has not abandoned His plan.

Broader Context in Romans 9–11

• Romans 9:6 — “Not all who are descended from Israel are Israel.” A distinction between physical Israel and spiritual Israel. This introduces the principle that true Israel is defined not merely by physical descent but by God’s promise and calling.
• Romans 10:3 — Many Jews seek righteousness apart from Christ.
• Romans 11:1 — “God has not rejected His people” — meaning He still works through the faithful remnant.
• Romans 11:5 — Remnant “chosen by grace” — grace must be received by faith.
• Romans 11:22 — Kindness and severity — believers must “continue” in God’s kindness or be “cut off.”

Every reader must remember that Romans 11:29 cannot be isolated from the surrounding conditional warnings without distorting Paul’s overall argument. Interpreting this verse apart from its context risks misrepresenting Paul’s theology concerning Israel and the Gentiles. God’s covenant with Israel (now fulfilled in spiritual Israel—Jews and Gentiles alike) will never be annulled. However, any person, Jew or Gentile, can be removed from the covenant community through unbelief. God’s irrevocable gifts and calling find their end-time fulfillment in the remnant (Revelation 12:17; 14:12).

Word Study

• Gifts (charismata):
  • Means a free, undeserved favor, rooted in charis (grace).
  • Refers to God’s covenant blessings—His promises, mercy, and all spiritual benefits.
  • In context, it includes Israel’s election, covenant promises, and the privileges listed in Romans 9:4–5.
• Calling (klēsis):
  • God’s invitation to relationship and service, especially His sovereign choice of Israel (Isaiah 41:9).
  • In the New Testament, it can mean both the general gospel call and the effectual call to salvation. Here, it is corporate—Israel’s covenant vocation as God’s people.
• Without repentance (ametamelētos):
  • Literally, “not to be regretted” or “not subject to change of mind.”
  • Used only here and in 2 Corinthians 7:10.
  • It means God does not take back or alter His purpose once He has set it in motion.
  • This is not saying God never responds to human actions (He does), but that His eternal purposes remain fixed.

Theological Significance

• God’s Covenant Faithfulness – The verse reassures that God’s promises to Israel (Abrahamic, Davidic, New Covenant) remain in effect despite their current unbelief.

• God’s calling to salvation is unchangeable in purpose — He will not withdraw the gospel offer.
• But human response determines whether a person remains in that calling (Matthew 22:14; Revelation 3:5).
• Romans 11:29 affirms the permanence of God’s salvation plan for His people, not the permanence of every individual’s salvation regardless of their choices.
• Salvation is secure only in Christ — if we separate from Him through unbelief or rebellion, we forfeit that security (John 15:4–6).
• Harmony with Romans 3:3–4 – “Shall their unbelief make the faith of God without effect? God forbid…”
• God’s covenant promises are unalterable in intent — He will fulfill His mission to bless the world through Abraham’s seed (Genesis 12:3; Galatians 3:16).

Misinterpretation warning: Romans 11:29 is sometimes cited to support ‘Once Saved, Always Saved,’ but this reading misconstrues Paul’s argument. The verse does not address the eternal security of individual believers; rather, it affirms God’s unchangeable covenantal plan for Israel, which must be understood in the broader context of Romans 9–11, where faithfulness and repentance remain necessary for inclusion.

Why it does not teach OSAS

OSAS proponents argue:

“If God’s calling is irrevocable, then a believer’s salvation is guaranteed forever, regardless of what they do.”

Problems with that view:

• Paul is speaking corporately, not individually — The “calling” refers to God’s historic covenant with Israel, not a personal guarantee of eternal life for each believer.
• Paul warns believers against falling away (being cut off) in (Romans 11:20–22).
• Salvation is conditional on perseverance — God’s promises stand, but participation requires continued faith and obedience (Hebrews 3:14; Colossians 1:23).
• Paul distinguishes between God’s faithfulness and human faithfulness — God never abandons His plan, but people can abandon Him (2 Timothy 2:12–13).
• The irrevocable gifts do not override human free will. Example: Israel was “called,” yet many perished in unbelief (1 Corinthians 10:1–12). Like wise, Judas was chosen (John 6:70) but fell away. God’s calling remained, but Judas rejected it.

Romans 11:29 is a statement about the certainty of God’s redemptive plan, not a proof text for unconditional eternal security. In context, Paul explicitly warns against the OSAS idea by teaching that believers (Gentile or Jew) must continue in faith or risk being “cut off.

Romans 11 teaches that God’s promises to His people are sure, but their fulfillment depends on continuing faith and obedience. Both Jews and Gentiles can be part of God’s true Israel through Abraham’s seed(Jesus Christ). Those who persist in unbelief—whether Jew or Gentile—will be cut off, while those who repent and believe will be grafted in. This chapter warns against presumption and affirms that God’s mercy is available to all until the end.

8.FIVE BIBLICAL EXAMPLES ON SALVATION

The doctrine of Once Saved, Always Saved (OSAS) claims that once a person has entered into salvation, there is no possibility of falling away. Yet the testimony of Scripture presents sobering examples of individuals who experienced God’s calling, anointing, or covenant relationship, but later forfeited their standing through rebellion and unfaithfulness. King Saul account, Balaam and Judas are just few obvious examples in the Bible. These accounts highlight that privilege and initial faithfulness do not guarantee final salvation if one turns away from God.

Even the most faithful servants of God understood the danger of falling away. Moses, in pleading for Israel after their great sin, acknowledged the reality that a person’s name could be removed from God’s book (Exodus 32:32). Likewise, the Apostle Paul, despite his devotion and labor for the gospel, lived with the awareness that he himself could be disqualified if he failed to persevere (1 Corinthians 9:27).

These examples demonstrate that salvation is not an irrevocable possession apart from ongoing faith and obedience. Rather, the Bible consistently warns believers to endure in faith, for salvation is both a gift of grace and a covenant relationship that must be faithfully maintained.

1.King Saul

The Bible gives strong evidence that King Saul began with God’s favor but ultimately disobeyed, rebelled, and died separated from God—a clear spiritual downfall. While Scripture does not use the exact phrase “lost his salvation,” it shows that Saul died in rebellion, consulted a witch, and was rejected by God.

Saul initially received the Holy Spirit and was transformed by God’s power (1 Samuel 10:6). However, he disobeyed God’s command and lost His favor, leading God to choose David in his place (1 Samuel 13:13–14, 15:22–23). Saul’s rebellion caused God to reject him—not only as king but also as a spiritual leader (1 Samuel 15:23). The Holy Spirit departed from Saul, signifying a broken relationship with God (1 Samuel 16:14 KJV)—one of the clearest indicators of his spiritual fall.

God stopped communicating with Saul, signaling complete spiritual cutoff (1 Samuel 28:6). Saul died because of his unfaithfulness and rebellion (1 Sam 28:7–20; 1 Chronicles 10:13–14). The language is judicial—God “slew him” as an act of judgment.

The life of King Saul powerfully challenges the Once Saved, Always Saved (OSAS) teaching. Saul began with God’s full favor, was chosen by God, anointed as king, and empowered by the Holy Spirit—Scripture says he was “turned into another man” (1 Samuel 10:6–9). This was not a superficial change but a true work of God’s Spirit in his life, the kind of transformation OSAS advocates claim marks an eternally secure believer.

Yet Saul later willfully disobeyed God’s commands. His rebellion caused God to reject him, and God stopped communicating with Saul altogether. The Holy Spirit departed from him—something OSAS teaching says cannot happen to a truly saved person. Saul’s tragic end shows that starting with God’s Spirit is not a guarantee of finishing with Him. Salvation must be maintained through continued faith and obedience (sanctification); it is possible to begin well and yet fall away.

2.Balaam

The Bible presents Balaam as a prophet who had knowledge of the true God, received revelations, and even prophesied accurately—but ultimately loved unrighteousness, compromised with evil, and perished under God’s judgment. While Scripture does not directly say, “Balaam lost his salvation,” it clearly shows that he once knew the way of truth but turned away for personal gain, leading to destruction. This supports the conclusion that he forfeited salvation by his own choices.

Balaam forsook the right way—implying he once knew it. He was a prophet who became corrupt, motivated by greed (2 Peter 2:15–16). His “error” is tied to greed and corrupt influence, and he is grouped with those who perish, implying final judgment (Jude 1:11). Balaam not only compromised himself but also taught others to sin; his name became symbolic of corrupt spiritual leadership and apostasy (Revelation 2:14).

Though Balaam could not curse Israel directly, he advised the Moabites to lead Israel into idolatry and sexual immorality (Numbers 25). His counsel resulted in judgment and the deaths of thousands (Numbers 31:16). Balaam died with the enemies of God—not with the people of God—underscoring his ultimate rejection by God (Numbers 31:8).

Balaam’s account is another powerful challenge to the Once Saved, Always Saved (OSAS) teaching because it shows that a person can fall away through deliberate sin and rebellion. His life proves that spiritual gifts and past faithfulness are not guarantees of final salvation. This directly undermines OSAS claims that a truly saved person cannot turn away from God or perish eternally. Balaam’s tragic end warns that continuing in the right path (sanctification) is essential for salvation.

 3.Judah

The Bible does not explicitly say, “Judas Iscariot lost his salvation,” but several passages strongly suggest that he fell away after once being part of Jesus’ chosen twelve and ultimately faced spiritual ruin. Jesus refers to Judas as “the son of perdition” (destruction), indicating that he was lost. Judas was once chosen (Luke 6:13–16), yet he ultimately turned away.

John 17:12 (KJV)

• “While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.”

Matthew 26:24 (KJV) reads: “The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.” This is an unmistakably strong condemnation. If Judas were ultimately saved, these words would make no sense.

Just as with King Saul and Balaam, the account of Judas Iscariot is another direct and powerful challenge to the Once Saved, Always Saved (OSAS) teaching. Judas was not an outsider to Christ’s ministry—he was personally chosen by Jesus, walked with Him for over three years, witnessed His miracles, heard His teaching firsthand, and was entrusted with responsibility among the Twelve.

Yet despite such closeness to the Savior, Judas allowed greed, deception, and Satan’s influence to take root in his heart, ultimately betraying the Lord. His tragic end shows that even those once in the closest fellowship with Christ can fall away through deliberate sin and rebellion. This directly contradicts OSAS claims that a true disciple cannot turn away from God or perish eternally, demonstrating instead that faith must be maintained to the end for salvation to be secured.

4.Moses

The Bible shows Moses pleading with God to forgive Israel after their sin with the golden calf, even offering himself to be “blotted out” of God’s book if necessary, Exodus 32:32 (KJV) reads “Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written”.

Moses’ words— “blot me, I pray thee, out of thy book which thou hast written”—are highly significant in the discussion about OSAS. The “book” he refers to is often understood as the Book of Life (see Psalm 69:28; Revelation 3:5; Revelation 20:15), which contains the names of those who belong to God. By asking God to blot his name out, Moses shows that he understood it was possible for a person’s name to be removed from God’s book.

If OSAS were true, removal from the Book of Life would be impossible for a truly saved person. But this request indicates that Moses—and, by implication, the biblical mindset—recognized the possibility of losing one’s place among God’s redeemed. God’s response in (Exodus 32:33 KJV) reinforces this: “Whosoever hath sinned against me, him will I blot out of my book.” This is a clear statement that ongoing sin and rebellion can result in spiritual removal, directly contradicting OSAS claims that salvation, once received, can never be forfeited.

Thus, Moses’ plea and God’s reply (Exo 32:32-33) stand as another strong biblical challenge to the idea that salvation is eternally secure regardless of later choices.

5.Paul

1 Corinthians 9:27 (KJV) reads

But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Paul uses the Greek word ἀδόκιμος (adokimos), translated “castaway,” which means disqualified, rejected, unapproved—often in a final, decisive sense. This is not simply about losing rewards or ministry credibility; it is about being rejected in the ultimate sense, excluded from God’s kingdom.

Paul, though an apostle, recognized the real possibility that if he did not discipline himself and persevere in holiness, he could be rejected by God. His statement directly contradicts the OSAS claim that a truly saved person cannot be lost. If salvation were unconditionally secure after conversion, Paul would have no fear of becoming a “castaway.”

Instead, Paul portrays the Christian life as a race requiring self-control, perseverance, and endurance (see the preceding verses, 1 Corinthians 9:24–26). Just as an athlete who fails to follow the rules is disqualified, a believer who abandons faithfulness can be spiritually disqualified. This aligns with his later warning in 2 Timothy 4:7–8 that only those who “finish the race” and “keep the faith” will receive the crown of righteousness.

In short, Paul’s warning in 1 Corinthians 9:27 shows that even the most faithful servants of Christ must continue in obedience and self-discipline to the end. This stands as a strong rebuttal to OSAS, affirming that salvation is conditional on enduring faith and holiness.

AMEN