The churches of God do not believe that the Bible teaches the Doctrine of Eternal Security, the idea that once a person professes belief in Christ, salvation is irrevocable regardless of future conduct. Salvation requires repentance and belief in the gospel. Justification comes through repentance of wrong ways of thinking and living, and sanctification occurs as growth into the image of the Savior takes place with help from God. Faith without works is a dead faith, and obedience to God relates directly to salvation. Belief in God alone places a person at the same level as demons. God has given the Spirit as a guarantee of what is to come and does not waste efforts on failed projects. God exhibits patience so that all may turn away from sins. The sacrifice of Jesus Christ must be taken personally, as He became the propitiation for sins, with the Greek word for propitiation being hilasmos, a synonym of Hebrew kippur, as in Yom Kippur. Jesus Christ laid down His own eternal life as the surety for salvation. Appreciation for what God and Jesus Christ have done leads to working to follow Their example, which is knowing God and leads to salvation and eternal life. God, who has begun a good work, will complete it. From God's end, salvation is practically an accomplished fact if cooperation with Him occurs. Although there is no such thing as Eternal Security, confidence and security exist in the Eternal when cooperation with God takes place.

Salvation, while grounded in God's overwhelming faithfulness, remains conditional upon human response, and this tension forms the heart of Paul's benediction at the close of Hebrews. Though Paul expresses confident hope that these Hebrews will be made "complete in every good work to do God's will," this is not a mere wish but a statement rooted in the certainty that God's completing work was already in progress among them. Their responsibility was to submit to their part within that ongoing work. Yet this confidence does not translate into a foregone conclusion regarding their ultimate salvation. Paul had already issued severe warnings to these same believers, cautioning them against spiritual complacency and pride, and urging them to correct their course (Hebrews 6:4-8; 10:26-31). Scripture, therefore, does not support the notion of eternal security; alongside its statements of assurance stand equally clear admonitions to continue in faithfulness, along with warnings that falling away is genuinely possible. Everything necessary for God's good work to be completed has either already been provided or will be provided—there is no legitimate reason for our perfection to be thwarted. However, it remains something we can forfeit through small choices that lead to indifference or complacency, allowing this great salvation to be cut short. What is certain is that failure will never result from God withholding something good; the responsibility for continuing rests with us. This conditional framework is set against the backdrop of God's extraordinary provisions, which Paul lays out as the foundation for confidence. He invokes the "God of peace," whose ultimate purpose is to bring all things into a state of shalom—the presence of all good and absence of all evil—through Christ, Who is Himself "our peace" (Ephesians 2:14) by means of His reconciling sacrifice. Paul then points to the resurrection, showing that just as the Father did not leave the Son in death, He is working to bring believers out of spiritual death, so that those baptized into Christ might walk in newness of life (Romans 6:4). The image of the "great Shepherd of the sheep" reinforces this care, recalling Christ's declaration that He gives His sheep eternal life and that none shall be snatched from His hand (John 10:28)—yet this promise operates within a covenant relationship requiring the sheep's continued trust and submission. Finally, Paul brings in "the blood of the everlasting covenant," which cleanses sin and seals the covenant's promises—that God will write His way of life on our hearts, claim us as His people, grant us knowledge of Him as eternal life, and deal finally with sin. This covenant asks believers to yield to God's work in them in return for His faithful promises. Ultimately, God's overriding purpose is to complete His good work in us so that we might be conformed to His image (Genesis 1:26). Our part is simply to believe, with everything that entails (John 6:29), and not allow discouragement over failures to convince us the journey is not worth finishing, since only at its completion will the whole picture become clear.

Salvation, viewed as God's ongoing creative work, is presented as fundamentally conditional despite the many scriptures written in the perfect, present, or future tense that describe it as already accomplished or continuing. This apparent tension is resolved by recognizing that salvation is a process encompassing justification, sanctification, and glorification, not complete until glorification occurs. God is actively "working salvation" (Psalm 74:12; John 5:17), and the security implied by verses like Ephesians 2:8 assumes that the believer's life continues in faith; it is not an unconditional guarantee. The condition attached to salvation is repeatedly tied to faith and continued yielding to God. Israel's deliverance from Egypt illustrates this: though physically saved from bondage, an entire generation—save Joshua and Caleb—died in the wilderness because of unbelief, never spiritually separated from Egypt. Jude reinforces this pattern, showing that the Lord who saved the people out of Egypt later destroyed those who did not believe, and that angels who left their first estate and the cities of Sodom and Gomorrah likewise serve as warnings that grace received can be forfeited through unbelief and sin. Hebrews intensifies this warning, addressing believers who were drifting away. Hebrews 10:26 declares that willful sin after receiving the knowledge of truth leaves "no more sacrifice for sins," describing those who have effectively blasphemed the Holy Spirit and rejected the Son of God. Hebrews 6:4-6 stresses that falling away after being enlightened makes renewal to repentance impossible, indicating that the initial calling and repentance are unique, unrepeatable gifts too precious to be lost through inactivity or unbelief. Hebrews 3:14 makes the condition explicit: "we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." Likewise, Hebrews 4:1-2 warns that merely belonging to the congregation, like Israel in the wilderness, does not guarantee entering God's rest; the promise must be mixed with faith. II Peter 2:20-22 adds that those who escape the world's pollution and then return to it are worse off than before, having despised the holy commandment delivered to them. At the same time, this conditionality does not mean God is passive or uncertain. He is described as bearing and carrying His people from birth to old age (Isaiah 46:3-5), fully able to bring each person to the standard He requires—the measure of the stature of the fullness of Christ. Jesus Christ, as author and finisher of faith, completes what He begins, and God's confidence in Romans 8:28-39 shows that nothing can separate the called and faithful from His love. Thus, while the burden of accomplishing salvation rests primarily on God's creative power and grace, the condition placed on the believer is to yield, endure, and hold fast in faith to the end, as Jesus stated: "he that endures to the end shall be saved."