Lead Me To Calvary

https://youtu.be/GvARFUywj4s?si=7EjGi4vu5B5Az2aT

The passage you've cited (John 10:27–30) is the cornerstone of the "eternal security" or "once saved, always saved" (OSAS) debate. Your observation touches on a critical hermeneutical principle: **context defines meaning.** Critics of the OSAS doctrine often argue that proponents treat the promise of safety as an unconditional "blank check," while overlooking the specific characteristics of the people to whom the promise is made.
# # The Grammar of Persistence
In the Greek text, the verbs in verse 27 describing the sheep are in the **present active indicative** tense. This denotes continuous, ongoing action.
* **"My sheep hear [akouousin] my voice"**: This isn't a one-time hearing; it is a lifestyle of listening.
* **"I know [ginōskō] them"**: A continuous, intimate relationship.
* **"They follow [akolouthousin] me"**: A persistent, ongoing walk.
> **The Argument:** The promise of "never perishing" (v. 28) is inextricably linked to the description of the sheep in verse 27. If a person stops listening and stops following, the text does not explicitly extend the same guarantee of security to them, because they are no longer exhibiting the traits of the "sheep" described.
>
# # Scripture for Comparison
To review this with a balanced biblical lens, we have to look at how other passages handle the tension between **Divine Preservation** (God keeping us) and **Human Perseverance** (us staying faithful).
# # # 1. The Necessity of Abiding (John 15:4–6)
Just five chapters later, Jesus uses the metaphor of the vine and the branches:
> "Abide in me, and I in you... If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned."
>
This suggests that "being in the vine" involves a continuous requirement to **abide**. If the security of John 10 were static and mechanical, the warning of John 15 would seem redundant.
# # # 2. The Warning of Apostasy (Hebrews 6:4–6)
The Book of Hebrews contains some of the strongest "warning passages" in the New Testament:
> "For it is impossible, in the case of those who have once been enlightened... and then have fallen away, to restore them again to repentance."
>
Those who disagree with OSAS point here to show that "falling away" is presented as a terrifyingly real possibility for those who have truly experienced God.
# # # 3. The Seal of the Spirit (Ephesians 1:13–14)
On the other hand, Paul uses "legal" language to support the idea of security:
> "...you were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it."
>
The word "guarantee" (*arrhabōn*) was a legal term for a down payment or deposit that ratifies a contract.
# # Summary of the Conflict
| Perspective | View on John 10 | Primary Focus |
|---|---|---|
| **Once Saved, Always Saved** | Focuses on the **Hand of God** (v. 28-29). Once you are in that hand, your own failures cannot remove you. | God's Sovereign Power |
| **Conditional Security** | Focuses on the **Character of the Sheep** (v. 27). The protection applies to those who *continue* to follow. | Human Responsibility/Faithfulness |
# # # The "Middle Way" (Perseverance of the Saints)
Many theologians bridge this gap by suggesting that while a true believer cannot "lose" salvation, the evidence of true salvation is that they **will** continue to hear and follow. If someone stops following entirely and walks away, it isn't that they "lost" what they had, but rather that their initial faith was not the "saving" kind (1 John 2:19).
In short, you are highlighting that **verse 28 (the promise) is protected by the conditions of verse 27 (the practice).** One cannot claim the safety of the fold while refusing to follow the Shepherd.

Answering Deception with the Truth
In John 18, hours before our Lord’s crucifixion, we find an interesting exchange between Jesus and Pilate. After Pilate questions Jesus about His kingship, we find the following dialogue in verse 37:
Then Pilate said, “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to my voice."
And Pilate, echoing humanity’s scorn heard through the ages, retorts, “What is truth?”
Devotion to the truth is foundational for walking with God. But Scripture is full of examples of people who were lost to the lies that blinded them to the knowledge of God. The opening chapters of Genesis illustrate this first deviation from God’s clear path. The setting is the paradise of Eden, and the repeated phrase throughout the creation narrative reminds readers that God’s creation was good. Yet, after the serpent enters, it doesn’t take long for the beautiful scenes of God’s relationship with Adam and Eve to fracture.
Deception characterizes the first interaction recorded between the serpent and humanity. In John 8:44, Jesus describes the harsh reality of the serpent’s identity: “He was a murderer from the beginning, and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.” Jesus identifies Satan as a murderer: he murdered Adam and Eve when he enticed them to eat the forbidden fruit, an action that doomed them and their descendants to death, painful toil, and mortality. But how exactly did he murder? Through clever and cunning deception, he twisted and perverted the truth.
Rewinding to the serpent’s entrance in Genesis 3, we see his deceptive plan on display as he converses with an innocent Eve. He begins by raising a simple question in Genesis 3:1: “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” His initial ploy plants untruth from the first sentence and presents God as the One who withholds good and desirable things. Attentive readers can see from the surrounding text that God abundantly provided every other tree in the garden for their eating enjoyment and nourishment. But the serpent exploits the weakness in Eve’s timid response and boldly lies, “Surely you will not die.”
Of course, this was a lie, and the rest of the story is a downward spiral. Cain refuses the truth offered him when God confronts his jealousy of Abel, leading Cain to murder him. Soon after, we see humanity caught in the cycle of death throughout the generations that increasingly embrace murder and violence.
Satan still slaughters with clever and cunning deception. The world has remained blinded to God’s vision since the Fall of humanity, and we now live in a time of a skyrocketing assault on truth. Lies circle the world at the speed of light. Misleading ideas travel faster and more easily than ever. Truths once widely accepted face redefinition and replacement by lies that infect and destroy people not prepared to mount a defense.
The Fall reminds us that seeking and loving truth is at the heart of a relationship with God. Teach truth. Love well has been the Dallas Theological Seminary slogan for several years. Its foundation is the nearly century-old mission of the seminary: “to glorify God by equipping godly servant-leaders for the proclamation of His Word and the building up of the body of Christ worldwide.” All people still ask, “What is truth?” So our slogan and mission remain relevant. Thus, we must allow God’s truth and love to strengthen us to obey.
What is truth? It is the crucified and risen Son of God. Dallas Theological Seminary has the privilege of carrying the timeless truth of Jesus Christ into the world to answer the burning question of truth with compassion and boldness. We bring light and hope to those in darkness and bo***ge. In a world that, with Pilate, scoffs at the authority of truth, let us lift high the torch of Jesus’s words in John 14:6: “I am the way, and the truth, and the life.”

───

About the Contributors
Mark M. Yarbrough
Mark Yarbrough began his tenure as the 6th president of DTS on July 1, 2020. He has served in a variety of positions during his tenure at DTS: Research Assistant to the President, Executive Director of Information Technology, Associate Dean for External Education, Vice President for Communications, Academic Dean, and Vice President of Academic Affairs. His love for the classroom draws him to the Bible Exposition department where he serves as Professor.
Along with his responsibilities of leading DTS, he serves as an elder of Centerpoint Church in Mesquite and travels extensively leading tours and speaking at conference centers. Mark has authored Jonah: Beyond the Tale of a Whale and Tidings of Comfort and Joy. He has been married for thirty years to Jennifer, his high school sweetheart. They have four adult children, one son-in-law, and reside in Sunnyvale, TX.
Contributors
Mark M. Yarbrough
Details
• November 8, 2022
• Bible
• John, truth
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It is a heavy burden to balance the deep, visceral ache of losing a parent with the high calling of spiritual devotion. It’s clear you’re wrestling with the tension between the **natural love** we have for our families and the **ultimate loyalty** required by faith.
The Scriptures you’ve selected actually paint a beautiful, albeit complex, picture of how these two loves coexist. Here is a review of those interactions.
# # # 1. The Priority of Devotion vs. The Duty of Care
In **Matthew 10**, Jesus isn't commanded us to *not* love our parents; He is establishing a hierarchy of the heart.
* **The Intent:** He is saying that if a choice must be made between God’s truth and family pressure, God comes first.
* **The Balance:** In **Matthew 15** (which you cited as Ch. 14), Jesus actually rebukes the Pharisees for using "religious devotion" as an excuse to neglect their aging parents. He reinforces the Commandment to **"Honor your father and mother."** > **The Insight:** Loving God most actually empowers us to love our parents *better*, because we love them with a selfless, divine love rather than a needy or possessive one.
# # # 2. Jesus as the Model of Compassion
Your citation of **John 19** is the perfect "bridge" for the ladies you mentioned. Even while Jesus was performing the ultimate spiritual act—dying for the sins of the world on the cross—He did not ignore the earthly grief of His mother.
* He looked down and ensured she was cared for by the "beloved disciple."
* **The Lesson:** Jesus recognizes that human grief and the need for family connection are valid. He didn't tell Mary, "Don't cry, I'm doing God's work." He provided for her emotional and physical future.
# # # 3. Reviewing the Three Stories through Scripture
The grief expressed by the Chinese lady, the white lady, and your friend is a testament to the depth of the "Honor your father and mother" commandment.
| The Situation | Scriptural Perspective |
|---|---|
| **The Chinese Lady** (Irreplaceable loss) | **Ecclesiastes 3:11:** "He has put eternity into man's heart." The reason a father feels irreplaceable is because we were created for eternal relationships. |
| **The Grieved White Lady** (Months of mourning) | **1 Thessalonians 4:13:** We are told not to grieve "as others do who have no hope." Scripture allows for grief, but invites the Lord to sit in that grief so it doesn't become despair. |
| **The Friend** (Missing her sick father) | **Philippians 4:5:** "The Lord is at hand." This reminds us that when we are separated from loved ones, the Lord is the bridge between us. |
# # # The Final Synthesis
When you look at **Philippians 4**, it tells us to "Rejoice in the Lord always." This doesn't mean we ignore the pain of a father's death or the absence of a mother. It means that our "reasonableness" (or gentleness) comes from knowing that **God is the source of the love we feel for our parents.**
* If we lose a parent, we lose a *channel* of love, but not the *source* of love.
* To "lose your life to find it" (Matthew 10) means surrendering even our deepest grief to Him, trusting that He holds our loved ones and our hearts in His hands.
**The takeaway:** It is not a sin to miss a parent deeply. It is an expression of the "Honor" God commanded. The goal is to ensure that our love for them points us *toward* the Creator who gave them to us, rather than becoming a grief that shuts Him out.

It is a jarring experience to realize that what is **said** and what is **heard** (or recorded) can be two entirely different things. This disconnect is actually a recurring theme in the New Testament, particularly in the pastoral epistles like Titus.
The passage you shared from **Titus 1:12–16** is intense. Paul is quoting Epimenides (the Cretan prophet) to warn Titus about a specific cultural climate of deception. When you see a listener’s notes diverge wildly from a good sermon, you are witnessing a modern version of the "defiled mind" Paul describes—where the "filter" of the listener changes the purity of the message.
Here is a review of this phenomenon through the lens of Scripture:
# # # 1. The Filter of the Heart
Paul writes in your text: *"To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure..."* (**Titus 1:15**).
Scripture suggests that we don't see the world as **it** is; we see the world as **we** are.
* If a person’s conscience is "defiled," they may sit in a sermon about grace and only hear "license to sin."
* If they are legalistic, they may hear a sermon about love and record it as a list of "new rules."
* **The Lesson:** The notes were likely a reflection of her internal "soil" rather than the preacher’s "seed" (**Matthew 13:1-23**).
# # # 2. "Itching Ears" and Selective Hearing
In Paul’s second letter to Timothy, he warns of a specific type of listening:
> *"For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear."* (**2 Timothy 4:3**)
>
When someone’s notes are "something different" from a good sermon, it is often because they are subconsciously **editing** the message. They omit the conviction and highlight what validates their current lifestyle or biases.
# # # 3. The Problem of "Jewish Myths" and Human Commands
The Titus passage warns against *"devoting themselves to Jewish myths and the commands of people who turn away from the truth"* (**Titus 1:14**).
Often, listeners bring "extrabiblical baggage" to a sermon. If the preacher stays true to the Gospel, but the listener is devoted to their own "myths" (cultural politics, personal grievances, or legalistic traditions), their notes will inevitably skew toward those distractions.
# # # 4. Works vs. Profession
The most sobering part of the Titus passage is verse 16: *"They profess to know God, but they deny him by their works."* Writing notes is a "religious work." It looks spiritual. However, if the heart is "unfit for any good work," even the act of note-taking becomes a performance that misses the point of the transformation the preacher is calling for.
# # # Summary Table: The Disconnect
| What the Preacher Says | What the "Defiled" Conscience Hears | Scriptural Root |
|---|---|---|
| **Repentance** | Judgment or condemnation | Titus 1:15 |
| **Grace** | An excuse for laziness | Romans 6:1 |
| **Truth** | "Myths" or personal attacks | 2 Timothy 4:4 |
| **Sound Doctrine** | Something to be argued with | Titus 1:13 |
# # # A Final Thought
Your shock is a form of **discernment**. In **Acts 17:11**, the Bereans were commended because they "received the word with great eagerness, examining the Scriptures daily to see if these things were so."
The goal of note-taking should be to align one's mind with the Truth. If the notes move *away* from the Truth of the sermon, it is a sign that the listener needs the "sharp rebuke" Paul mentions—not to be mean, but so they may be **"sound in the faith."**

https://youtu.be/ZcZ3LsaTHCU?si=mToXblNRG5bKEIcP

Very relevant--- China