Transcription
All right, so I know what this looks like, and I will admit that on occasion, I have pulled in random objects just to use them in the thumbnail. But that's not what this is about. I mean, I am going to use it in the thumbnail, but that's not what this is about, okay? I just wanted to show you this. That's why it's here. I'm not trying to get clicks from it, though, understandably, this is going to garner some clicks. What this is, a masterpiece? Van Gogh, DaVinci, Sistine Chapel guy, they got nothing on this.
So here's what happened. I'm playing Hot Wheels, and they got loops in the set, but they're just not good enough. So obviously, that needed to be rectified. Now, will you get to see this beauty in action in this video? No. This is a learning video. This is going to be boring learning stuff. But if you do want to see that in action, you can always become a member at hdbchristian.com. After supporting us here, you will gain access to supporter-only blogs. And since we're not going to hide any of our learning information behind a paywall, we figured out what we could make exclusive to members only: just stupid random videos.
So anyway, to all of our supporters there, I hope you enjoy this. I'm gonna quickly ask everyone to subscribe to the channel if you haven't already. Click that notification bell, and all like the video because you don't have to see it to know you like it. You just gotta click it because this is YouTube, and likes don't actually mean you like the video. It just means you're trying to help out the creator. The creator of the video, not the Creator.
Anyway, this is "The Bible Destroys Protestantism." We are reading Paul's letter to the Romans, and this is actually part five in the series. We have four other videos that came before this, plus a special report. They are all linked in the description below. Plus, you can find them up there in the card. Today, we'll be starting with chapter eight. So let's dive right into the fun that is learning, nerds.
Paul says, "There is now no condemnation for those who are in Christ Jesus." We're gonna stop right there. We've seen this verse before. We did a video on Todd Friel. Todd believes in something called "once saved, always saved." Some people call it eternal security. It is a man-made false teaching of the Protestants. And what it teaches is that once God has saved a person one time, then that person will never need to be saved again by God because, according to some misinformed Protestants, it's a one-and-done thing. Again, we have a much more detailed video on this. You can check that out. The link is in the description, also up there in the card.
But back to Romans 8, verse 1. What it does say is that "there is therefore now no condemnation for those who are in Christ Jesus." What it does not say is, "there is therefore now no condemnation ever for those who have been in Christ Jesus." But this edited version of the verse is what some Protestants would want you to believe. That, of course, is not what's taught in the Bible, but that's what they want you to believe. They want you to believe that there is therefore now no condemnation ever for those who have been in Christ Jesus. So it's that edited version of the verse that they're using to support this false teaching of eternal security because if there really, really were no condemnation ever for those who have been in Christ Jesus, then no matter what happens to a person, if they have been in Christ Jesus, then they're good. They can't be condemned ever. Which, admittedly, sounds great.
This Protestant false teaching of eternal security or "once saved, always saved" could be super awesome if it wasn't completely false. In reality, when you read this verse correctly, it lets us know that if you're in Christ Jesus, there is no condemnation. But what happens if you're in Christ Jesus, then decide to stop being in Christ Jesus? This verse never answers that question. So it's completely possible that if you're in Christ Jesus and then you decide to stop being in Christ Jesus, condemnation could be back on the table. "There is therefore now no condemnation for those who are in Christ Jesus." The verse never says what happens if you go from being in Christ Jesus to not in Christ Jesus.
This verse, the edited verse, that tells us that as long as you have been in Christ Jesus, you're gold. Eternally secure. Once saved, always saved. Nothing's really a problem anymore. This verse, however, the real verse, that still allows for condemnation for those who have been in Christ but no longer are in Christ. For instance, I could say, "There is therefore now no sales tax for those who are in Delaware." That means that if a person is in Delaware, then they don't need to pay sales tax when buying something in Delaware. But that does not mean that the person never has the possibility of paying sales tax ever again. If they leave Delaware and go to Pennsylvania, then there could still be a sales tax that they need to start paying when they buy things. In this statement, the "no sales tax" portion is only true if you are in Delaware. Likewise, in this statement, the "no condemnation" portion is only true if you are in Christ Jesus.
So, contrary to what some Protestants think, verse 1 and chapter 8 does not even come close to teaching eternal security or "once saved, always saved." There's not a single verse in the entire Bible that teaches that false teaching. Again, we have a much more detailed video on this. If you believe in "once saved, always saved," please go watch this. The link is in the description.
All right, so let's roll out again. Paul writes, "There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done with the law weakened by the flesh could not do by sending his own Son in the likeness of sinful flesh and for sin he condemns sin in the flesh in order that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. Those who are in the flesh cannot please God."
All right, so here Paul is discussing two states that a person can be in. There are those who are in Christ Jesus, also known as those who live according to the Spirit, and there are those who are in the flesh, also known as those who live according to the flesh. If you were in Christ Jesus, there is no condemnation for you. If you are in the flesh, you cannot please God. Those who live according to the flesh set their minds on things of the flesh, while those who live according to the Spirit set their minds on things of the Spirit. To set the mind on the flesh is death, while to set the mind on the Spirit is life and peace. The mind that is set on the flesh is hostile to God. It does not submit to God's law; indeed, it cannot.
Paul continues and tells his audience, which, if you'll remember from chapter one, his audience was certain people in Rome, people who Paul said had a faith that was proclaimed in all the world. In writing to them, Paul says, "You however are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you."
Did you notice all the "ifs" that are in this paragraph? Paul's telling the Romans, "You are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you." So Paul is saying that his audience is definitely not in the flesh. Paul's not saying that his audience is definitely in the Spirit. He's saying, "You are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you." So if this is true, then this is true. But if this isn't true, then this is not guaranteed for you. Paul says, "Anyone who does not have the Spirit of Christ does not belong to him." And then he continues with another "if." "But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness." And then another "if." "If the Spirit of him who raised Jesus from the dead dwells on you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." If this, then this. If this, then this. If this, then this.
I point that out because Paul is writing to these Romans who share his faith, and yet he's not saying that it's a sure thing that they're in the Spirit. He's saying, "You are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you." So, as we've seen in prior parts of the series, and as we'll continue to see as we go through the Bible, faith is great. It's not the greatest. I mean, of faith, hope, love, the greatest is love. But faith is still really important. It is through faith that people are saved. Ultimately, people are saved by God and God's grace, but faith plays a role. So it works. After all, "faith without works is dead." But yeah, Paul knows these people have faith. But even with that faith, he says, "if in fact the Spirit of God dwells in you," and "if the Spirit of him who raised Jesus from the dead dwells in you."
Continuing along, Paul writes, "So then, brothers, we are debtors not to the flesh to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of adoption as sons, by whom we cry, 'Abba! Father!' The Spirit himself bears witness with our spirit that we are children of God. And if children, then heirs: heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him."
So Paul's talking to people who he refers to as brothers, and he says, "We are debtors not to the flesh to live according to the flesh." And he explains to these brothers that "if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live." So is Paul saying that these are two separate options for these brothers of his? I mean, he says, "You have received the spirit of adoption as sons, by whom we cry, 'Abba! Father!'" And he says, "The Spirit himself bears witness with our spirit that we are children of God. And if children, then heirs: heirs of God and fellow heirs with Christ," to which he clarifies, "provided we suffer with him in order that we may also be glorified with him."
Paul seems to be teaching that works are important. If you do this, you die. If you do this, you live. You'll be heirs of God and fellow heirs with Christ, provided that you suffer with him in order that you may also be glorified with them. Now, this is not the first time in this letter to the Romans where Paul is teaching that works have a role in the life of a Christian. In chapter 2, he had said that "God will render to each one according to his works. To those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; glory and honor and peace for everyone who does good." So you can have this if you do this. You can have this if you do this. You can have this if you do this. You could be heirs of God and fellow heirs with Christ, provided you suffer with him in order that you may also be glorified with him.
And speaking of suffering, next up, Paul gives his thoughts about suffering. He writes, "For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves who have the first fruits of the Spirit groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we are saved."
Now, hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience. Suppose talking about how the creation waits with eager longing for the revealing of the sons of God. And he says, "We ourselves who have the first fruits of the Spirit groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies." Paul says that "in this hope we are saved." Were being past tense. It already happened. And in regards to hope, he explains that "hope that is seen is not hope." He then asks, "For who hopes for what he sees?" And he says, "If we hope for what we do not see, we wait for it with patience."
After that, he says, "Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified."
Now, we've discussed this passage before in another video. The link to that is in the description, also up there in the card. The reason we talked about this passage before is because even though this is a very easy passage to understand, there is a certain Protestant pastor by the name of James White who just completely misrepresents what's actually written here. Fortunately, though, most Protestants out there do know that Mr. White is just full of false teachings, so they don't buy into his nonsense. But still, he is a Protestant. The Bible destroys Protestantism, and Mr. White's reading of this passage is a perfect example of how the Bible destroys Protestantism.
What Paul is saying here is that the Spirit will help people in their weakness. And Paul says, "We know that for those who love God all things work together for good, for those who are called according to his purpose." Then we get to the part that Mr. White reads way too much into. It says, "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." So again, this is not complicated. But I'm just going to walk you through it in case you heard Mr. White and you thought something about that was convincing.
But the first question to ask is, what group of people is Paul talking about here? The group of people being discussed are those whom God foreknew in a particular way. So we're talking about a specific group of people that God foreknew. And this cup here with the word "foreknew" on it will represent that particular group of people that God foreknew. And what did God do to those people whom he foreknew? "To those whom he foreknew he also predestined to be conformed to the image of his Son." So again, Paul is discussing a specific group of people, these people whom God foreknew. And in talking about this group of people, Paul says, "Those whom he foreknew he also predestined to be conformed to the image of his Son." So those whom he foreknew, God also predestined to be conformed to the image of his Son.
And according to Paul, what did God do to those people whom he he predestined? And the reason I emphasize "those people" is because again, we're talking about these people right here, not all predestined people, just the people who got foreknown in this way and also predestined. This word "those" here refers back to these people. So when speaking of those whom God foreknew in a particular way and predestined in a particular way, what did Paul say that God did to them? Well, "those whom he predestined he also called." So again, those whom he predestined, not just any group of predestined people, but these people whom God predestined, he also called. So these specific people whom God foreknew, he also predestined, and he also called.
Now, this brings us to the reason why we made this video here. Mr. White, I'm not sure if he has reading comprehension problems or if he's just flat-out lying to people, but he keeps pointing to this passage here and claiming that these are the only people God called. "How do you have people who are called who aren't predestined?" Well, Paul wouldn't understand that, would he? No, no, because you know, if you just read Romans after I, you know, you know it's just, you know, just read this part, you know, just, okay, yeah, it's right there. So Mr. White thinks that the only people who were called were these people whom God foreknew in a particular way and predestined in a particular way and then called. That's clearly not what the passage teaches.
But this is how Mr. White reads it. In reality, the passage allows for this. The passage doesn't teach this. The passage doesn't say you could just be called, but it doesn't say you can't just be called. So Mr. White's saying, "No, that's not a thing. Don't look at that. That's not a possibility." And he's citing this passage as support for that. But that passage allows for this. There's nothing in that passage that would prevent this from existing. Paul never says that these are the only people God called. This could easily exist from what Paul wrote here.
So let's try again to help out Mr. White. If I go to Comic-Con and I see people dressed up as Marvel superheroes, then I can say, "Those whom I saw dressed up as Marvel superheroes, I also took pictures of. And those whom I took pictures of, I also gave my business card to in case they wanted to see those pictures on my Marvel fan site later." Now, any normal person would take that situation and think, "Okay, so he gives out his business card to people dressed up as superheroes." And they'd be correct about that. But if Mr. White would read that passage like he reads Romans 8, then Mr. White would have to say that I only give out my business card to people dressed up as superheroes. And that's incorrect. In this passage, I am simply discussing things that I do with people dressed up as Marvel superheroes, but I'm not saying that I don't do these same exact things with people who are not dressed up as Marvel superheroes. I could give my business card to someone dressed up as Harry Potter, too.
Likewise, Paul is saying that God does these things to this particular group of people whom God foreknew. But at no point does Paul say that God does not do these same exact things to other people as well. Mr. White tries to make this passage say so much more than it actually says. He tries to close off this possibility, even though this possibility is left completely open by the passage.
Now, continuing on with the passage, according to Paul, what did God do to those people that he foreknew, predestined, and called? Well, "those whom he called he also justified." So those whom he called, he also justified. And according to Paul, what did God do to those people whom he foreknew, Protestant called, and justified? Well, "those whom he justified he also glorified." So those whom he justified, he also glorified. Again, this passage is not hard to understand. Somebody just wants to make it say more than it actually says. And he's not particularly happy when I point out that things like this and this are left as open possibilities from the passage. But that is a fact. These two things are possibilities from the passage. This is what the passage teaches.
Mr. White might ask us, "Hey, where are these two things taught in the passage?" I think he realizes that he is on ground way out of Romans chapter 8 here and he started hurrying up trying to, let's, let's just try to get this in here real, real quick, uh, because I, because I really, I can't come up with anything to substantiate this from Romans chapter 8. So have you noticed no substantiation whatsoever for any of those other two piles came from the single cup? Yeah, just he's put them out there. Nothing in the text, nothing in the chain at all. "These whom he called." So these ones that he called. Maybe not this one that he called, and maybe not this one that he called, but these, these ones. Okay, there it is right there. You see that? Where did you get that? Where's he getting that from? The text.
Our response to that would be, these two things are not taught in the passage. This is the only reason we bring up these two things is because Mr. White's saying these can exist because of this passage. But Mr. White is adding to the passage in order to get to that point. We're showing you the passage as it is, explaining what it teaches and what it leaves open as possibilities. We wouldn't need to explain that these are possibilities left open by the passage if it wasn't for someone continuing to say that these things are not allowed because of the passage. "How do you have people who are called who aren't predestined?" Well, Paul wouldn't understand that, would he?
So Mr. White, if you stop saying that these things aren't allowed because of Romans 8, then we'll stop pointing out the fact that these things are allowed by the text of Romans 8. Anyway, we have our video specifically on that. If you want to check it out, it's linked in the description. But as mentioned before, fortunately, a lot of Protestants realize Mr. White is just full of it, and this passage is very easy to understand when you're not adding words to it.
So let's keep reading. Paul writes, "What then shall we say to these things? If God is for us, who can be against us?" So you might notice here that Paul returns to saying "us." If we go back, we see that Paul was saying, "The Spirit helps us in our weakness," and Paul was saying, "For we do not know what to pray for as we ought, but the Spirit himself intercedes for us." But then Paul switched from saying "we" and "us" and "our" to saying "those" – whoever those people may be. The "we" know about those people, but the "we" may not be those people. Maybe some of them are, maybe some of them aren't. We aren't told here. But after Paul talks to the audience about those people, Paul then returns again to saying "us" and "we."
"What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised, who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, 'For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.'"
So Paul is asking a lot of questions here. He asks, "What then shall we say to these things?" And what are "these things" that Paul is referring to? Well, seeing as Paul's next question is, "If God is for us, who can be against us?" it seems safe to assume that "these things" are referring to something Paul said about God being for us. For instance, Paul just got done telling them that "God has done with the law weakened by the flesh could not do by sending his own Son in the likeness of sinful flesh and for sin he condemns sin in the flesh in order that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit." This certainly seems like an example of God being for us. Paul also just said, "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." This again seems like an example of God being for us. Paul also said, "Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose." This seems like yet another example of God being for us.
So Paul asks, "What then shall we say to these things? If God is for us, who can be against us?" Now, he never actually answers either of these questions here. Can someone be against them? Paul never says. Perhaps there is someone who could be against them. But the point seems to be, and this is just a guess because I can't speak on Paul's behalf, but it seems to me that Paul is just pointing out to the people that if God is for them, then who cares who it is that is against them, because they have God on their side. So even if someone could be against them, what does it matter when God is for them? Again, this is just a guess as to what Paul was trying to relay here. Paul's just asking questions. I don't actually know why he's asking them, but this is just my two cents.
Either way, Paul continues by telling his audience that "God did not spare his own Son but gave him up for us all." And after providing that information, Paul asks, "How will he not also with him graciously give us all things?" Remember, Paul was just talking about God's Son, who God did not spare but gave him up for us all. And then Paul asks, "How will God not also with him graciously give us all things?" Again, this is just a question that Paul poses to his audience, but he doesn't actually answer it here. So guessing once more, because I don't know exactly what Paul was thinking, but it seems like his point here could be to say, "Look, God did not spare his own Son, but he gave him up for us all. So God was willing to do that extremely loving thing for all of us. He spared his Son. He gave him up for us all. So if God was willing to do that, then how will he not also with him graciously give us all things?" Again, Paul just asked a rhetorical question. I'm guessing as to why he asked it. He never actually explains that here.
Paul then asks, "Who shall bring any charge against God's elect?" Now, first of all, who are God's elect? If you look at the passage, Paul has again switched from saying "we" and "us" to talking about a group. In this case, "the elect." According to the United States Conference of Catholic Bishops, it says, "Those whom God chooses are those he foreknew (Romans 8:29) or elected." Mr. White, a Calvinist, would also agree that the elect refers to the folks in verse 29, the folks who were foreknown in a particular way, predestined in a particular way, called, justified, and glorified. If that is the case, and the elect refers to these people here, the question still remains: are the "we" and "us" that Paul was writing about members of the elect? Paul never says. Maybe they are, maybe they aren't. Maybe some of them are, and some of them aren't. Again, Paul never says here. And even Mr. White admits that Christians do not know who the elect are. Christians do not know who the elect are. So we proclaim the gospel to everyone.
Now, just to make sure it's clear, Mr. White and the United States Conference of Catholic Bishops are both saying that the elect are these people whom God foreknew. But the point is, even Mr. White would say that Christians don't know who these people are. Christians do not know who the elect are. So we proclaim the gospel to everyone. What we know for sure from this passage is that Paul is asking his audience about the elect. Paul never says that they are all members of the elect. So Paul could easily be asking the audience about a group that they are not a part of. And the question is, "Who shall bring any charge against God's elect?"
Paul then follows that up with, "It is God who justifies." So this seems to support the theory that God's elect are the group referred to in Romans 8:29 and 8:30, because even there, God is the one who justifies. So Paul's point could be, and again, just to guess, that even if someone were to bring any charge against God's elect, who cares, because it's God who justifies. So someone else making a charge won't change the fact that God has the final say on justifying people.
Next, Paul asks, "Who is to condemn?" And if you remember back to the beginning of the chapter, we already learned that "there is therefore now no condemnation for those who are in Christ Jesus." So guessing once more, Paul could be asking this question of "who is to condemn" because Paul is trying to get them to think, "Hey, even if someone were to condemn them in some way for any reason, is that really going to matter, seeing as 'there is therefore now no condemnation for those who are in Christ Jesus'?"
Paul even goes on by saying, "Christ Jesus is the one who died—more than that, who was raised, who is at the right hand of God, who is interceding for us." So maybe there will be people here on Earth who condemn us for our beliefs, but who cares about that, because "Christ Jesus is the one who died—more than that, who was raised, who is at the right hand of God, who is interceding for us."
Then Paul has a couple more questions: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?" And Paul says, "As it is written, 'For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.'"
Which brings us to the end of this chapter, where Paul says, "No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord."
Now, we've looked at this portion of Romans 8 in past videos as well. The links to those are in the description. But basically, some Protestants will read this and say, "Hey, look, this proves eternal security. Once saved, always saved. You can never lose your salvation. If you are in Christ, you are in Christ forever. You are eternally secure in the Lord Jesus Christ. You can't be separated from his love." And this very thing can help you with the doctrine of assurance, especially when you're an individual who sins and perhaps thinks, "Yikes, I'm not saved anymore."
Can your sin separate you from the love of God in Christ Jesus? Nothing can separate us from the love of God. And that is that we may where there isn't a decision that's big enough that says, "Oh, you know, there was kind of a point, and now you've made a decision. That's too bad. Sorry, you lose your salvation." No, this is saying there is nothing that can separate us from the love of God because it's His power. It's, it's His work. It's not us. We accept the free gift of salvation, but it's nothing we've done. So there's nothing we can do to lose it or gain it. We just have to accept it. How do they get all that from this? It doesn't make sense. But that's Protestantism. It doesn't make sense.
These verses discuss how there are several things that will not be able to separate a person from the love of God in Christ Jesus our Lord. First of all, it's talking about the love of God in Christ Jesus our Lord. So what if you decide you no longer want to be in Christ Jesus our Lord? What if you decide to be in the flesh? Paul says that he's sure that "neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." But Paul did not say that he is sure that none of those things will be able to separate us from the love of God in general.
That being said, let's say that in any circumstance, whether you are in Christ Jesus or in the flesh, no matter what you're in, we're going to say that none of these things can separate you from the love of God. Would that prove that you can't lose your salvation? No. It would mean there's a bunch of things that can't separate you from the love of God. But guess what? God can love people who are not saved. As we just read in the previous episode in the series, "God shows his love for us and that while we were still sinners Christ died for us." Paul even tells the Ephesians, "You were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved."
So if a Protestant pastor or Protestant teacher is trying to tell you that these verses mean that a Christian cannot lose their salvation, feel free to point out that these verses say nothing about keeping or losing your salvation. It's talking about things that Paul believes cannot separate you from the love of God. And as we can learn from the Bible, just because God loves you doesn't mean you're saved. God has loved people who were not saved.
But yeah, if the Protestant tries to tell you that this passage means you can't lose your salvation, please explain it to him. I know a lot of Protestants aren't doing that these days. As we pointed out in our special report, not every Protestant believes the same thing. So for any Protestants watching who don't believe that, good for you. That being said, the Bible does destroy Protestantism. So stay tuned. Subscribe to this channel. Click the notification bell. Then all like the video. Share with friends. And if you want to become a supporter at httpchristian.com, you could do so. Get access to that sweet Hot Wheels vlog.
Now, congratulations is in order to all of you who have been watching the series. If you've now read halfway through Paul's letter to the Romans, eight chapters down, eight more to go. So since that is the case, another question for the comments: Which book do you want us to go through next to show you that the Bible destroys Protestantism? Don't say James, because that's just too easy. We'll get to it eventually. We just want a challenge right now. Anyway, this is How To Be Christian. You all have a great day because I know I will.
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