DOCTRINE OF ETERNAL SECURITY

A HISTORICAL EXAMINATION  OF THE DOCTRINE OF ETERNAL SECURITY 

                           BY JEFF PATON                            

Almost every doctrine within the Christian religion has gone through a developmental stage resulting in what is considered orthodoxy today. Our understanding of many current doctrines are the result of heated theological battles that have sprung up and challenged the common thought of their day. The victor in these theological battles has always become orthodoxy, and the loser's position has generally become known as heresy.

Orthodoxy has been a fluid idea which the majority has held to be true. Heresy, it has been said, is an opinion held by a minority of men which the majority declares unacceptable. Upon this observation we can gather that "orthodoxy" is not necessarily "truth" since the establishment of truth is not to be determined by a popularity contest. In our modern age where "truth" is determined by the latest opinion poll, we can see the necessity of a "more sure" means of measuring what is the genuine orthodoxy of the Christian religion and what is not.

One principle that was brought forth from John Wesley was, "whatever is true is not new; whatever is new is not true." The only sure truth we can know comes from the Bible. If what we believe is a new and novel idea that has never been given any sanction within the Church, we must conclude that it is not the doctrine of the Bible.

Most Christians are very leery of the approach of modern day cults where an individual is elevated to the status of "prophet." The introduction of new "revelations" from God are supposedly given to supersede the doctrines of the Bible, the established teachings of the early Church, and the cumulative weight of accepted doctrine throughout all of Christian history. Some of these groups do not claim new revelations, but have based their speculative interpretation upon the limited information we have about the New Testament Church. In light of this, they insist that the modern church is corrupt. Their strategy is to decipher the New Testament and restore the church to its original condition. By doing so, they have chosen to bypass all of church history. The mistake that they make is not in their intent, but in their approach. The information we get from the Bible about the New Testament Church is vague enough that we cannot reassemble the original without the aid of extra-Biblical literature. Even with the aid of all the available resources, it is not possible for a 20th century mind to place itself into the unique culture and social situation in which the Church was birthed. Our Westernized understanding of Christianity can do nothing but interfere and distort our thinking of the original Church.

The best gauge that we have of what the early church believed is the record of the Apostolic Fathers. They were the first to have anything that resembled what we have

today as the completed New Testament. Some were taught by the Apostles themselves, or were one generation removed. This does not mean that they were inspired, or that they were infallible, but in all probability they were more accurate in their understanding as to the essential nature and unwritten thoughts of the early church. This does not mean that they understood everything more fully that we can seeing that we have a complete Bible and 2,000 years of reflection on its truths. What we can conclude is, that compared to us, they were probably more accurate in what they did know.

Anytime someone endeavors to trace the history of a doctrine they must decide on a method of approach. Some start from the beginning and work forward to show how the doctrine developed. Others start with the present, and work back, showing the historical connection with the past. Since the history of a doctrine can span such a large period of time, I will take a different approach, I will start in the middle. This I believe will simplify things for most readers. By doing this I will start Augustine, the Father of Western thought. It will be easier for most readers to identify with this reference point since his influence has had the greatest impact on our modern theology. I will trace the doctrine of eternal security forward from Augustine, and then I will trace it back from Augustine to the Early Church to show any influences upon his thought.

 

              AUGUSTINE AND ETERNAL SECURITY        

 Many of our doctrines have developed from doctrines in their infant stages to what we know and understand today. This is the case with Augustine. He did not teach eternal security as we know it today, but he was a key figure in setting the groundwork that is the basis in which this doctrine could thrive. His influence on theology and Christian thought as a whole is without question.

This portion of the history of Eternal Security follows Augustine’s influence on forward. The development of his thought on back to the birth of Christianity will be discussed later. What is important for the reader to know is that this influence exists before we take a look at whether it is a Scripturally sound influence.

We all have a paradigm on how we approach what we see in the Scriptures. We come to the table with pre-conceived biases that at times will determine what we see as truth from the Scriptures. The foundational beliefs and biases that many Christians have today are to be discovered in the roots of what Augustine has started. For this reason, "Saint" Augustine is referred to with great favor amongst most theologians. While most of these theologians agree with Augustine, many of them don’t. All of them will concede his great influence on Christian thought.

Augustine, the bishop of Hippo, was born in Tagaste, in Numidia, on November 13, 354. He was raised in a divided household where his mother attempted to influence him with Christianity, and his father, also a Christian, directed him towards worldly and secular

knowledge that could bring him profit. When he moved to Carthage as an adult, he took an interest in rhetoric and was influenced by the Manichaean error. He believed and taught these errors for around 9-13 years until he was influenced and baptized a Christian on Easter of 387 by Ambrose.

Perhaps there has been no one that has ever lived that has impacted the world of theology as Augustine has. He was a Roman Catholic, and is responsible for much of what we consider "Catholic" doctrine today. Surprisingly, he can also be credited with being a major player in Protestant thought also. Here is a short list, which shows many of the doctrines that he was credited with introducing into the church.

  The first five "contributions" may appear to be what is known as "Calvinism." This is exactly where the basis of Calvin’s theory comes from. Points 6-10, do not fit the Protestant model of salvation in any way, it is Roman Catholicism. The question is, how can we accept the first five points that are listed in light of the egregious errors about salvation that this man taught that promotes Roman Catholicism? It is clear that his view of things is at best confusing, self-contradictory, and outright unbiblical at points. Because of this we must cautiously entertain what he taught with great skepticism. How can we blindly accept what he had to say when we know that he obviously was not clear about salvation?

This does not mean that everything that Augustine thought and taught is to be thrown out because of what he believed at other points. I believe the Catholic Church is in great error on the issue of salvation. However, I agree with them about the Trinity of God. Because someone is wrong in one point does not mean that they are wrong in all points, though they may be! I believe that while Augustine may have touched on truth in some ideas that are not listed above, I have singled out the preceding list as an example of what I believe to be his errors. The subject of why I believe that these are all errors will be covered later as I trace the thought of Augustine back to its source. For now, I only want to establish the starting point of these doctrines and to follow them where we are today.

John Calvin is a better-known figure to Protestants today. He wrote the most talked about systematic theology the world has ever known. His ideas have permeated the Protestant world and will perhaps do so until our Lord returns.

Calvin took the ideas set forth by Augustine and developed them even further. Instead of just touching upon the ideas of predestination, final perseverance, and the believers security, he developed an incredible system of thought that knows few rivals. John Calvin took the concept of Augustine and filled in the unanswered voids to form his theology. He followed these ideas to their logical end. If man is not free and God must predestinate, and all are not saved, then God must be Sovereign in salvation. This tends to ignore the fact that if God willed man to be free, and thus responsible for his own damnation, this would still mean that God is Sovereign. Sovereignty and predestination are in no way essential partners.

The acronym for Calvinism is TULIP. This is what is known as the "Five points of Calvinism."

1. Total Depravity (Free will lost) (3)

2. Unconditional Election (Salvation is decreed apart from any change in an individual.) (4)(1)

3. Limited Atonement (Jesus "paid" for the "elect" that he desired to save. No one else!) (1)

4. Imputed righteousness (mystical transfer of righteousness in place of our filthy rags) (5)

5. Perseverance of the saints. (Assurance, eternal security) (2) (1)

(A technical note: The official "I" in TULIP is "Irresistible Grace," which is tied to Unconditional Election. I use Imputed Righteousness because it is the logical progression of explaining "how" a predestined sinner (Points 1-3) is allowed into God's perfect heaven).  

After each of the five points there is a number that corresponds to the previous list of Augustine. It is almost as if Augustine had most of the pieces of the puzzle and Calvin put them together and added the ones that he thought were missing.

Following in the footsteps of Calvin we have Theodore Beza who took the conclusions of Calvin to its logical end and developed what we would consider "Calvinism" today. We can attribute the development of the Calvinistic theory of the atonement around this later stage.

We can follow the trail of Calvinism throughout history, mainly through the Church of England and the Puritans. The Baptists held to this system quite consistently until about 1800. At this point there was a compromise on the issue of predestination and the extent of the atonement. This was perhaps due to the influence of the Wesleyan revival or possibly the New Light movement of Barton Stone and Alexander Campbell. For whatever the reason was, there was a definite shift in their thought around this time.

The most definite deviation from Augustine and Calvin, while holding tenaciously to their end conclusion, came with the entry of the theology of dispensationalism. J.N. Darby put this into motion with the Plymouth Brethren, and it was later catapulted into prominence with the revival associated with D.L. Moody.

The significance of dispensationalism to the development of eternal security lies in the approach in which they divide Scripture. They viewed God as having a different plan of salvation in different times or "dispensations." This seemed to give sufficient allowance to accept the "Biblical" idea of irrefutable security and free-will at the same time. At this point the idea of a Gospel that allowed all men freedom to enter into eternal life while at the same time denying them freedom in their eternal destiny afterwards, has come to full acceptance within 20th century Christianity.

To understand the impact of this shift we must look back to the high-Calvinistic theory. If you will observe, the logical conclusion of predestination to salvation is the unfailing salvation of the one who is elect. The fact that the elect will never fail or apostatize is in the fact that they were predestined. They are not free to do otherwise. The logical conclusion of the opposite doctrine is that salvation is conditionally based upon faith and available to all. This implication of free grace to all leads us to the inevitable conclusion that we are not "locked in" to salvation in any way. If we take the position that we are given the opportunity to choose whether we wish to be saved or not, does this not infer that we are free to choose not to be saved at a later date? Eternal Security logically requires absolute predestination.

In fairness to the Calvinistic theory we must understand that they believe that a true believer will be evidenced by the fact that they "persevere unto the end" in the faith. Those that depart or fall away show that they were deceived and never really elect. Even though the Calvinistic theory of the perseverance of the saints is expressed differently than our modern idea of eternal security, it must be admitted that the logical outcome of Augustine’s and Calvin’s predestination inevitably demands an Eternal Security for the elect. In this the Baptist and dispensational teaching follows the line of thought properly, but misses the mark of logic and consistency when it denies the doctrine of absolute predestination.

If we are to follow this path backwards we cannot deny the dependence upon the ideas that preceded them. The path can vary a little on our way back, but inevitably it arrives at the doorstep of the man named Augustine. One cannot trace the doctrine of Eternal Security all the way back through the Apostolic Fathers and to the Scriptures. The doctrine had a specific time of arrival in history and it was around the beginning of the 19th century. Its beginning has its springboard taken from the absolute predestination and perseverance of the saints as propagated by the Calvinists. John Calvin himself was not the first to discover these ideas but found them loosely stated in the doctrines of St. Augustine. The trail ends here and does not have any endorsement of the early Church Fathers that preceded Augustine.

Where we are Today

It seems like most Christians today uncritically adhere to this idea of eternal security. It has been the predominate doctrine of the Church for the last 80 years and continues to gain strength. Looking at the basis of where we derive this doctrine from, we must ask ourselves as to where Augustine’s comes from. If it is derived solely from the Scriptures,

we must listen up and learn from his great observations. If it comes from an outside source we must question it and potentially discard it. Of the two options available to us I believe that the later is the truth.

Up to this point I only wished to show you the theological connection of Eternal Security to the idea of predestination that was taught by Augustine and Calvin. To see this connection is vital and necessary in order for you to see that eternal security is a theological invention based upon theological presuppositions and not upon Biblical and historical examination.

If Augustine was correct in his conclusions about predestination, then he was correct in his determination about the security of the elect. The two doctrines go hand-in-hand.

The historical question confronts us; did Augustine derive his doctrine from the Scriptures? Or did he derive these conclusions from some philosophy outside of Christianity? Does he adhere to the teachings of the early Church Fathers on the subject? Or does he take a drastic deviation from the accepted truth of historical Christianity up to his day? These are important questions for any believer who loves truth.

Augustine, the Manichaean

As discussed in the brief biography of Augustine near the beginning of this history we noted that he was a Manichaean for at least nine years before he entered the priesthood of the Roman Catholic church.

Manichaeanism was a heretical sect that gained such popularity in Augustine’s time that it nearly superseded Christianity. The founder of this religion was called Mani, in which the term Manichaenism is derived. He lived around 216-276 A.D. He set out to found a universal religion that was a combination of Buddhism, Zoroastrianism, and Christianity. The "Christianity" that Mani was exposed to was the Gnostic form of the religion that the apostle John wrote so vigorously against in his First Epistle. He interpreted the N.T. history in a allegorical and symbolical way which was made to represent an entirely new religious system that was totally at odds with Christianity and its fundamental teachings.

There is a question that confronts every one of us. When we concede to the indisputable fact that Augustine was the focal point in Christian history where several doctrines took an unprecedented shift to prominence, and from that point they became the standards in which to build our theologies, we must evaluate where these ideas actually come from. Are they truly expressions of Christian philosophy or Manichaean influence? This is not an unfair question since the introduction of several of Augustine’s contributions were not accepted as orthodox Christianity prior to this time, but were associated with Manichaeanism and "Christian" Gnosticism; both being unbiblical heresies. Some historians have noted that they thought that Augustine brought this influence into the Church. Mainly, this was the Gnostic doctrine of the evil nature of

matter and the purity of the spirit, (duality) and absolute predestination. Both of which are the basis and essential elements of the doctrine of eternal security that was to follow after centuries of development.

Because of his influence, much of Catholic and Protestant history has been founded on the belief that matter, (the physical body and its appetites,) are the embodiment of evil. This belief is undeniably Gnostic and not Christian. This duality that the Gnostics taught was illustrated by describing a pure golden ring as the spirit, and a pile of manure as matter, or the body. The ring can be put into the pile of dung and completely surrounded, but the filthiness of the dung does not permeate it. It remains as pure as it always has.

Augustine taught that the body, flesh, was the seat of evil and sin. This is why procreation was a sinful act in his mind. To this day I have heard eternal security teachers refer to the flesh as an entity that cannot help but sin, while at the same time they have asserted that sin cannot affect the spirit or the spiritual security of the believer. Gnosticism is alive today in those who propagate a salvation that makes the spirit pure, while maintaining the sinfulness of matter. The spirit is pure, but the body is sinful at the same time. A little Christian varnish may make this doctrine more appealing, but under the surface it is still pagan and not Christian!

One idea brought over from Buddhism is the idea that we are to die to "self." Being delivered from "self" might get us to Nirvana but not to heaven. The problem here is that the idea of "flesh" is thought of as the person, (self), which being matter, is therefore considered sinful. The Scriptures do not tell us that we are to be saved from "self." There is nothing wrong being the people we were created to be. God's qualm with us is not our "person" or "self"; it is our rebellion with Him. The thing we are to be cleansed from is not the "self," but the defilement and the filthiness of flesh. We are commanded "Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." Jesus Himself made the proper love of our "self" as a duty and a virtue when He said: "Thou shalt love thy neighbor as thyself."

There are many preachers that are mistaken when they teach that we "should die to self." It is true that we should not be selfish, but it is also true that "selflessness" does not save us or make us holy. The Bible reveals to us that there is no one more absolutely "dead to self" than the vilest sinner. They disrespect their own health and welfare through addictions to drugs and alcohol. They are dead to the voice of reason and conscience. They take no care for the future...they are dead to self.

It is an interesting fact that Romans chapter seven, where Paul cries out "Oh wretched man that I am! Who shall save me from this body of death!" was universally understood to be Paul’s cry for conversion from Judaism before Augustine changed this defeated image of a convicted and hopelessly sinful man into the norm for the Christian life. He changed his own previously held interpretation of this verse (the historical position) in order to rob his doctrinal opponent Pelagius of a proof text. By doing so he changed the historically accepted meaning of this passage forever, and created a proof text that

bolstered his belief in Gnostic dualism. The spirit is holy; the body is evil. The spiritual man is secure while the physical man remains hopelessly corrupt and sinful; holy and unholy at the same time.  

Augustine had written refutations to Manichaeanism before he had to contend with Pelagius. It is clear that he maintained the portions that he thought were part of his upbringing in the Christian tradition. The difficulty comes in when we consider the type of Christianity that Mani included into this equation that Augustine draws from. It was Gnostic "christianity," the very one that the apostle John condemns and warns us about! (1 John 1:1-9)

Augustine thought that Pelagius had taken a heretical stance by saying that man can "will" his own way into the kingdom of God and does not need any special drawing of the Spirit to compel them. To counteract this argument, Augustine went to the extreme opposite end by drawing from the absolute predestination that he was taught as a Manichaean. He brought this belief over with himself when he became a Christian. This was the beginning of what was to become Calvinism and then modern day Eternal Security. Ultimately, the roots of Eternal Security are in the Gnosticism that preceded Augustine, but it was Augustine that has the unwelcome honor of leavening the whole lump.

Eternal Security is pagan in its origin and is a thought that is in opposition to the Bible and genuine Christianity. Its lineage cannot be traced back but a few hundred years where it draws its inspiration from the "perseverance of the Saints" which in turn was drawn from Augustine's introduction of Gnostic and Buddhist thought into the Church. Eternal Security has a history, but not a very good one for the Christian who knows its origin.

May God save us from its falsehood.

BIBLIOGRAPHY FOR FURTHER STUDY

Manichaeanism, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, McClintock and Strong, Baker Bookhouse, 1981 Augustine, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, McClintock and Strong, Baker Bookhouse, 1981 A History of Heresy, David Christie-Murray, Oxford University Press, 1976 The Spreading Flame, F.F. Bruce, The Paternoster Press, 1995 Scriptural Holiness and Keswick Teaching Compared, A.M. Hills, Schmul Publishers, No date Where Two Creeds Meet, O. Glenn McKinley, Nazarene Publishing House, 1965 Will the Real Heretics Please Stand Up?, David W. Bercot, Scroll Publishing, 1989 A Theology of Love, Mildred Bangs Wynkoop, Nazarene Publishing House, 1972  

DOCTRINE OF ETERNAL SECURITYSeptember 4, 19801Pet.1:5 "who are protected by the power of God through faith (saving) for a deliverance (Rapture) ready to be revealed in the last time."

I. The logical approach.A. If salvation is by grace through faith, then works are ruled out either as a

means of salvation or as a means for its security, Eph.2:8,9.B. If the new birth constitutes us as "sons", then our failings cannot change

who our "parents" are, Jn.1:12,13.C. The a fortiori argument: since God did the most for us when we were His

enemies, how will He do less (keep us saved) as sons, Rom.5: 9,10,15,17,20.

II. The positional truth approach.A. Direct statement, Rom.8:1.B. The love of God for the believer is equal to God's love for His natural Son,

Rom.8:38,39; cp. Eph.1:58, especially vs.6.C. We already share Christ's resurrection, Eph.2:6.D. The head cannot repudiate members of the body and continue to have a

complete body, 1Cor.12: 13,21.III. The family approach, Gal.3:26 "For you are all sons of God through faith in Christ

Jesus"; cp. Jn.3.IV. The Greek tense approach, Act.16:31 "Believe (aor.act.imper.) in the Lord Jesus

Christ, and you will be saved (fut.pass.ind.)."V. The typological approach.

A. Noah's ark, 1Pet.3:20,21.B. The Red Sea crossing, 1Cor.10:1,2.C. The breastplate attached to the ephod, Ex.28:22-28 (emphasizes security

via the elaborate procedure for tying the uniform together: gold rings, chains, and a blue cord).

VI. The approach from Christ's current ministry, seated at the right hand of God, to believers.

A. Mediatorship implies a go-between and is based on the Cross, Gal.3:20; 1Tim.2:5 (He represents both parties and, being perfect, He secures a settlement equally suitable to both parties); Heb.8:6; 9:15; 12:24.

B. He is our advocate with the Father, 1Jn.2:2; cp. Rev.2:10 (Satan is unsuccessful).

C. His intercessory work covers us for Phase 2 sins, Rom.8:31-34; Heb.7:2325; Lk.22:31-34 (for Peter).

VII. The experiential approach, 2Tim.2:12,13.A. We can deny Him in reversionism, but He cannot deny us salvation, since

He cannot go back on a promise, vs.13.B. He can deny us surpassing grace blessings in Phase 3 (SG3), vs.12.

VIII. The ministry of the Holy Spirit approach.A. Regeneration, 1Pet.1:22-25. We are born of incorruptible seed (the

gospel), not corruptible, therefore we cannot die, Jn.11:26b.

B. Indwelling, Rom.8:9; 1Jn.2:27. This is down payment or earnest on our resurrection body, 2Cor.1:22.

C. Baptism, see point II.D. Sealing, 2Cor.1:21,22; Eph.1:13,14; 4:30. We are sealed with respect to

the day of redemption.IX. The essence of God approach.

A. Sovereignty, 2Pet.3:9 "not willing..."; Eph1:58; cp. Rom.8:2830.B. Love, Rom.8:38,39; Jn.3:16.C. Immutability, 2Tim.2:13; cp. Jn.3:16; 5:24; 6:37; 10:28.D. Veracity cannot lie, Ti.1:2.E. Omnipotence, Jn.10:28; 6:39; 1Pet.1:5; Jd.1 "To those who are the called,

beloved in God the Father, and kept for Jesus Christ."F. Omniscience, Act.15:8. God is called o` kardiognw,sthj, ho kardiognostes;

He "knows the heart" with respect to Cornelius and his household's conversion, cp.Jn.10:14.

G. Omnipresence, Ps.139, the example of Philip and the Ethiopian eunuch.H. Righteousness, the doctrine of imputation, which is forensic and

irreversible, Rom.4:38; cp. Ps.32:2.I. Eternal Life, Jn.3:15,16; 4:13,14 "Jesus answered and said to her,

'Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of living water springing up to eternal life'"; Jn.5:24,39; 6:39,40,47,54; 10:28; 17:2,3.

J. Justice. Christ died for all sins for all people, 1Jn.2:2.X. Problem passages can be explained due to a confusion of Phase 2 and Phase 3

grace with Phase 1, Jn15:6; Gal.5:4; Rev.22:19.XI. Christ's prayer for eternal security of the royal family presents an area of His

intercessory work, Jn.17:2,6,9,11,12,24. He prays for us and this is one of the things He prays for. Jd.24,25 "Now to Him who is able to keep you from stumbling (reversionism), and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen."

XII. Soteriological (salvation) approach.A. Since all sins were judged at the Cross, sins cannot undo our salvation,

Ps.103:12; Isa.1:18; cp. Isa.53.B. Since Old Testament saints had righteousness (+R) by faith (Gen.15:6;

cp. Rom.4:3), their unbelief was not imputed to Him (Ps.32:2; cp. Rom.4:68).

C. Belief in Christ was the basis for salvation, Gen.15:6; Isa.28:16; Jn.3:5; 1Pet.2:6.

D. "And all who take refuge in Him will not be ashamed", Ps.34:22.XIII. The believer himself can do nothing to negate the salvation adjustment to the

justice of God, Rom.8:39 "nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Perseverance of the saintsFrom Wikipedia, the free encyclopedia

Perseverance of the saints, as well as the corollary—though distinct—doctrine known as "Once Saved, Always Saved", is a Christian teaching that once a person is truly saved they can never lose their salvation.

Sometimes this position is held in conjunction with Reformed Christian confessions of faith in traditional Calvinist doctrine which argues that although individuals are free and responsible, they cannot choose salvation of their own accord. Rather, God selected certain individuals before the world began to whom he would draw to faith. According to Calvinism, since faith is not something they choose to do, but rather a work that God performs in them, it cannot be walked away from.

There also are many non-Calvinists who also maintain that once a person is saved they can never be lost. This Free Grace or non-traditional Calvinist doctrine is found predominantly in Baptist theology, but also other Protestant churches of the evangelical tradition.

In a sense, both can describe Christian believers as "once saved, always saved", but the two forms attach a different meaning to the word saved—namely, whether or not it necessarily involves sanctification, the process of becoming holy by rejecting sin and obeying God's commands. Because of this difference, traditional Calvinist Christians tend to prefer the historical term "perseverance of the saints", which is one of the five points of Calvinism, and advocates of the Free Grace doctrine usually prefer the less technical terms "eternal security", "unconditional assurance", and "once saved, always saved" to characterize their teaching.

The two views are similar and sometimes confused, and though they reach the same final conclusion (namely, eternal security in salvation), they reach it by different paths. Free Grace advocates seek to moderate the perceived harshness of Calvinism as it is found in the Reformed confessions and to emphasize that salvation is not conditioned on performing good works. Traditional Calvinists maintain that the Free Grace doctrine ignores certain key Bible passages and would be rejected by Calvin and the Reformed churches, which have both firmly advocated the necessity of good works and with which Free Grace has sought to align itself historically to some degree. Other Christians such as Catholics and Orthodox reject both versions of the doctrine.

The doctrine of Perseverance of the Saints is distinct from the doctrine of Assurance which describes how a person may first be sure that they have obtained salvation and an inheritance in the gracious promises of the Bible including eternal life. The Westminster Confession of Faith teaches on Perseverance of the Saints in its Chapter 17 and on Assurance of Grace and Salvation in its Chapter 18.

Doctrines of apostasy and "falling away" are common in the Holiness Movement within Evangelicalism and are contrary to doctrines of "perseverance of the saints", "eternal security" and "once saved, always saved".

Contents

1 Reformed doctrine 2 Free Grace doctrine

o 2.1 Evangelical criticism 3 Other views 4 History 5 Biblical evidence

o 5.1 Difficult passages 5.1.1 Calvinist interpretations 5.1.2 Other interpretations of Hebrews 6:4-6

6 Objections o 6.1 Arminian view o 6.2 Roman Catholic view o 6.3 Lutheran view o 6.4 Comparison among Protestants

7 References o 7.1 Traditional Calvinist view o 7.2 Free Grace view o 7.3 Arminian view o 7.4 Confessional Lutheran view o 7.5 Multiple views

8 External links o 8.1 Traditional Calvinist view o 8.2 Arminian view o 8.3 Free Grace or non-traditional Calvinist view

Reformed doctrine

The Reformed tradition has consistently seen the doctrine of perseverance as a natural consequence to its general scheme of predestination in which God has chosen some men and women unto salvation and has cleared them of their guilty status by atoning for their sins through Jesus' sacrifice. According to these Calvinists, God has irresistibly drawn the elect to put their faith in himself for salvation by regenerating their hearts and convincing them of their need. Therefore, they continue, since God has made satisfaction for the sins of the elect, they can no longer be condemned for them, and through the help of the Holy Spirit, they must necessarily persevere as Christians and in the end be saved.

Calvinists also believe that all who are born again and justified before God necessarily and inexorably proceed to sanctification. Failure to proceed to sanctification in their view

is considered by some as evidence that the person in question was never truly saved to begin with.[1] Proponents of this doctrine distinguish between an action and the consequences of an action, and suggest that after God has regenerated someone, the person's will cannot reverse its course. It is argued that God has changed that person in ways that are outside of his or her own ability to alter fundamentally, and he or she will therefore persevere in the faith.

The Westminster Confession of Faith has defined perseverance as follows:

They whom God hath accepted in His Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. ─Westminster Confession of Faith (chap. 17, sec. 1).[2]

This definition does not deny the possibility of failings in one's Christian experience, because the Confession also says:

Nevertheless [believers] may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein; whereby they incur God's displeasure, and grieve his Holy Spirit: come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves (sec. 3).[2]

Theologian Charles Hodge summarizes the thrust of the Calvinist doctrine:

Perseverance…is due to the purpose of God [in saving men and thereby bringing glory to his name], to the work of Christ [in canceling men's debt and earning their righteousness ], to the indwelling of the Holy Spirit [in sealing men in salvation and leading them in God's ways], and to the primal source of all, the infinite, mysterious, and immutable love of God.[3]

On a practical level, Calvinists do not claim to know who is elect and who is not, and the only guide they have is the verbal testimony and good works (or "fruit") of each individual. Any who "fall away" (that is, do not persevere in the Christian faith until death)is assumed not to have been truly converted to begin with, though Calvinists do not claim to know with certainty who did and who did not persevere.

Essentially, Reformed doctrine believes that the same God whose power justified the Christian believer is also at work in the continued sanctification of that believer. As Philippians   2:13 says, "It is God who is at work in you, both to will and work for His good pleasure."

Thus, all who are truly born again are kept by God the Father for Jesus Christ, and can neither totally nor finally fall from the state of grace, but will persevere in their faith to the end, and be eternally saved. While Reformed theologists acknowledge that true

believers at times will fall into sin, they maintain that a real believer in Jesus Christ cannot abandon one's own personal faith to the dominion of sin. They base their understanding on key scriptural passages such as Christ's words, "By their fruit you will know them"[Mt 7:16,20] and "He that endures to the end will be saved." [Mt 24:13] Similarly, a passage in 1 John says, "This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God." [1Jn

3:7-9] The person who has truly been made righteous in Jesus Christ did not simply have faith at some point in life, but continues to live in that faith ("the righteous will live by faith."[Rom 1:17] This view understands that the security of believers is inseparable from their perseverance in the faith.[4]

Free Grace doctrine

The Free Grace or non-traditional Calvinist doctrine has been espoused by Charles Stanley, Norman Geisler, Zane C. Hodges, Bill Bright, and others. This view, like the traditional Calvinist view, emphasizes that people are saved purely by an act of divine grace that does not depend at all on the deeds of the individual, and for that reason, advocates insist that nothing the person can do can affect his or her salvation.

The Free Grace doctrine views the person's character and life after receiving the gift of salvation as independent from the gift itself, which is the main point of differentiation from the traditional Calvinist view, or, in other words, it asserts that justification (that is, being declared righteous before God on account of Christ) does not necessarily result in sanctification (that is, a progressively more righteous life). Charles Stanley, pastor of Atlanta's megachurch First Baptist and a television evangelist, has written that the doctrine of eternal security of the believer persuaded him years ago to leave his familial Pentecostalism and become a Southern Baptist. He sums up his deep conviction that salvation is by faith alone in Christ alone when he claims, "Even if a believer for all practical purposes becomes an unbeliever, his salvation is not in jeopardy… believers who lose or abandon their faith will retain their salvation."[5] For example, Stanley writes:

Look at that verse [John   3:18 ] and answer this question: According to Jesus, what must a person do to keep from being judged for sin? Must he stop doing something? Must he promise to stop doing something? Must he have never done something? The answer is so simple that many stumble all over it without ever seeing it. All Jesus requires is that the individual "believe in" Him.

– Charles Stanley[5] (p. 67).

In a chapter entitled "For Those Who Stop Believing", he says, "The Bible clearly teaches that God's love for His people is of such magnitude that even those who walk away from the faith have not the slightest chance of slipping from His hand (p. 74)." A little later, Stanley also writes: "You and I are not saved because we have an enduring faith. We are saved because at a moment in time we expressed faith in our enduring Lord" (p. 80).

The doctrine sees the work of salvation as wholly monergistic, which is to say that God alone performs it and man has no part in the process beyond receiving it, and therefore, proponents argue that man cannot undo what they believe God has done. By comparison, in traditional Calvinism, people, who are otherwise unable to follow God, are enabled by regeneration to cooperate with him, and so the Reformed tradition sees itself as mediating between the total monergism of the non-traditional Calvinist view and the synergism of the Wesleyan, Arminian, and Roman Catholic views in which even unregenerate man can choose to cooperate with God in salvation.

The traditional Calvinist doctrine teaches that a person is secure in salvation because he or she was predestined by God, whereas in the Free Grace or non-traditional Calvinist views, a person is secure because at some point in time he or she has believed the Gospel message (Dave Hunt, What Love is This, p. 481).

Evangelical criticism

Both traditional Calvinism and traditional Arminianism have rejected Free Grace theology. The former believes Free Grace to be a distorted form of Calvinism which maintains the permanency of salvation (or properly speaking, justification) while radically divorcing the ongoing work of sanctification from that justification. Reformed theology has uniformly asserted that "no man is a Christian who does not feel some special love for righteousness" (Institutes),[6] and therefore sees Free Grace theology, which allows for the concept of a "carnal Christian" or even an "unbelieving Christian", as a form of radical antinomianism. Arminianism, which has always believed true believers can give themselves completely over to sin, has also rejected the Free Grace view for the opposite reason of Calvinism: namely, that the view denies the classical Arminian doctrine that true Christians can lose their salvation by denouncing their faith (see conditional preservation of the saints). Free Grace theology struggles to maintain a middle ground, hoping to grasp the permancy of salvation (Calvinism) with one hand, while maintaining a true believer can still give up faith and choose to live a life of sin and unbelief (Arminianism). Both Calvinists and Arminians appeal to Biblical passages such as 1 Cor. 15:2 ("By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain"), Hebrews   3:14 ("We have come to share in Christ if we hold firmly till the end the confidence we had at first"), James   2:21-22 ("faith without works is dead"), and 2 Tim. 2:12 ("If we endure, we will also reign with him. If we disown him, he will also disown us").

Other views

Perseverance of Sanctification is one view of eternal security from an Arminian viewpoint. This view teaches that God allows man to choose or reject their salvation but, once the process of sanctification begins, the Holy Spirit will transform man into a new creation that does not habitually sin or renounce their faith.

History

Main article: History of Calvinist-Arminian debate

The traditional Calvinist doctrine is one of the five points of Calvinism that were defined at the Synod of Dort during the Quinquarticular Controversy with the Arminian Remonstrants, who objected to the general predestinarian scheme of Calvinism. Wesleyanism agrees with Arminianism that true Christians can fall away, but they disagree over whether or not such fallen Christians can return again to salvation (Wesleyans believe they can, and Arminians deny that they can).

The traditional Calvinist doctrine of perseverance is articulated in the Canons of Dort (chapter 5), the Westminster Confession of Faith (Chapter XVII), the 1689 Baptist Confession of Faith (Chapter 17), and may also be found in other Reformed Confessions. Nonetheless, the doctrine is most often mentioned in connection with other salvific schemes and is not a major locus of Reformed systematic theology (for instance, it does not even get a subheading in the three volume Systematic Theology by Hodge). It is, however, seen by many as the necessary consequence of Calvinism and of trusting in the promises of God.

Traditional Calvinism voiced its opposition to carnal Christianity and the non-traditional Calvinist doctrine in the recent controversy over Lordship salvation.

Biblical evidence

In addition to fitting neatly in the over-arching Calvinist soteriology, Reformed and Free Grace advocates alike find specific support for the doctrine in various passages from the Bible:

John   5:24 : 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.

John   6:35-37 : And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. "But I said to you that you have seen Me and yet do not believe. "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.

John   10:27-29 : "My sheep hear My voice, and I know them, and they follow Me. "And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand.

Romans   5:9 : Much more than, having now been justified by His blood, we shall be saved from the wrath of God through Him.

Romans   8:1 : [There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Romans   8:35 : Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Romans   8:38-39 : For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor

depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Romans   11:29 For the gifts and the calling of God [are] irrevocable. Hebrews   3:14 : For we have become partakers of Christ if we hold the beginning

of our confidence steadfast to the end.[7]

1 John 2:19 : They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.

1 Corinthians 15:10 : But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God [which was] with me.

2 Corinthians 5:19 : God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

Ephesians 2:4-6 : But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus,

Ephesians 4:30 : Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Philippians 1:6 : being confident of this very thing, that He who has begun a good work in you will complete [it] until the day of Jesus Christ;

2 Timothy 1:12 : For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

2 Timothy 2:13 : If we are faithless, He remains faithful, for He cannot deny Himself.

Hebrews 13:20-21 : Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

1 John 3:9 : Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

1 John 5:4-5 : For whatever is born of God overcomes the world. And this is the victory that has overcome the world our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

Ephesians   1:13-14 : In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

John   17:2,12 : "as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. "While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.

1 Corinthians 1:6-8 : Even as the testimony of Christ was confirmed in you: So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

1 Thessalonians 5:23-24 : 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. Faithful is he that calleth you, who also will do it.

2 Thessalonians 3:3 : But the Lord is faithful, who will establish you and guard [you] from the evil one.

Hebrews   9:12 : Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

1 Peter 1:3-5 : Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

1 John 5:11-13 : And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. 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.

Hebrews   6:17-19 : Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.) This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil,

Jeremiah   32:39-40 : "then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me".

Psalms   121:1-8 : I will lift up my eyes to the hills From whence comes my help? My help [comes] from the LORD, Who made heaven and earth. He will not allow your foot to be moved; He who keeps you will not slumber. Behold, He who keeps Israel Shall neither slumber nor sleep. The LORD [is] your keeper; The LORD [is] your shade at your right hand. The sun shall not strike you by day, Nor the moon by night. The LORD shall preserve you from all evil; He shall preserve your soul. The LORD shall preserve your going out and your coming in From this time forth, and even forevermore.

Isaiah   46:3-4 : "Listen to Me, O house of Jacob, And all the remnant of the house of Israel, Who have been upheld [by Me] from birth, Who have been carried from the womb: Even to [your] old age, I [am] He, And [even] to gray hairs I will carry [you]! I have made, and I will bear; Even I will carry, and will deliver [you].

Romans   9:6-8 : But it is not that the word of God has taken no effect. For they [are] not all Israel who [are] of Israel, nor [are they] all children because they are the seed of Abraham; but, "In Isaac your seed shall be called." That is, those who [are] the children of the flesh, these [are] not the children of God; but the children of the promise are counted as the seed.

Psalms   20:6 : Now I know that the LORD saves His anointed; He will answer him from His holy heaven With the saving strength of His right hand.

Psalms   31:23 : O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.

Psalms   37:28 : For the LORD loves justice; he will not forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.

Psalms   55:22 : Cast your burden on the LORD, And He shall sustain you; He shall never permit the righteous to be moved.

Difficult passages

Calvinist interpretations

Some Calvinists admit that their interpretation is not without difficulties. One apparent consequence is that not all who "have shared in the Holy Spirit" [Acts 10:44-48] are necessarily regenerate. This is a consequence Calvinists are willing to accept since the Bible also says that King Saul had the "Spirit of God" in some sense and even prophesied by it,[1Sam 19:23-24] [11:6] but was not a follower of God. Calvin says,

God indeed favors none but the elect alone with the Spirit of regeneration, and that by this they are distinguished from the reprobate… But I cannot admit that all this is any reason why he should not grant the reprobate also some taste of his grace, why he should not irradiate their minds with some sparks of his light, why he should not give them some perception of his goodness, and in some sort engrave his word on their hearts.[8]

Some challenge the Calvinist doctrine based on their interpretation of the admonishments in the book of Hebrews, including several passages in the Book of Hebrews,[9] but especially Hebrews   6:4-12 and Heb   10:26-39 . The former passage says of those "who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come" that, when they "fall away", they cannot be "restored to repentance."[6:4-12] The latter passage says that if one continues in sin, "no sacrifice for sins" remains for that person but "only a fearful expectation of judgment." [10:26b-27a] The author of Hebrews predicts grave punishment for one who "has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace."[10:29]

The debate over these passages centers around the identity of the persons in question. While opponents of perseverance identify the persons as Christian believers, Calvinists suggest several other options:

These passages are not clear enough to describe a regenerate person (or "true Christian"), and thus they do not describe the situation of a true believer. Instead, the persons in question may well have been part of the church community and had the advantages concomitant with that membership (citing the benefits of being a member of the covenant community in the Old Testament mentioned in Romans   3:1-4 and 9:4-5 without being truly "saved"—as with King Saul. In an effort to corroborate this interpretation, they also cite such passages as 1 John 2:19: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us."

These passages can refer to a regenerate person, but what is described is not a loss of salvation (because they believe other scriptural passages say that this is impossible), but instead a loss of eternal (or millennial) rewards.

The author is employing hyperbole to effect positive change in his audience's behavior, possibly referring to Christians leaving fellowship in Hebrews   10:25 .

The passages refer to Jewish Christians who were reverting to Judaism. The passages refer to the rejection of the covenant community as a whole, not

individual believers (Verbrugge).

Some other passages put forth against the Calvinist doctrine include:

Romans   11:22 : "Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. Otherwise you too will be cut off."

1 Corinthians 9:25-27 : "Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So…I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified."

Galatians   5:4 : "You are severed from Christ, you who would be justified by the law; you have fallen away from grace."

2 Peter 2:20 : "For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first."

Colossians   1:21-23 : "And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death…if indeed you continue in the faith."

In Philemon   1:24 and Colossians   4:14 , Demas is described as being a co-worker of Paul. But in 2 Timothy 4:10, Paul says that he "has deserted me." The reason─"because he loved this world."

Revelation   3:2-5 : "Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God…. Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels."

In general, proponents of the doctrine of perseverance interpret such passages, which urge the church community to persevere in the faith but seem to indicate that some members of the community might fall away, as hortatory rather than objective in character. That is, they view the prophets and apostles as writing "from the human perspective", in which the members of the elect are unknowable and all should "work out [their] own salvation"[Phil 2:12] and "make [their] calling and election sure,"[2Pet 1:10] rather than "from the divine perspective", in which those who will persevere, according to Calvinism, are well known. The primary objection to this approach is that it might equally be said that these difficult passages bear the objective meaning while the passages urged to support this doctrine of perseverance are hortatory in a positive sense, revealing God's perpetual grace towards believers.

Other interpretations of Hebrews 6:4-6

Hebrews   6:4-6 is said by some[10] to be one of the Bible's most difficult passages to interpret, and may present the most difficulty for proponents of the Eternal Security of the Believer. The passage is understood by some to mean that "falling away" from an active commitment to Christ may cause one to lose their salvation, after they have attained salvation either according to the Reformed or Free Grace theology. However, three conservative Bible scholars do not believe the passage refers to a Christian losing genuinely attained salvation.

For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame. For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.

– Hebrews   6:4-8

One interpretation holds that this passage is written not about Christians but about unbelievers who are convinced of the basic truths of the gospel but who have not placed their faith in Jesus Christ as Savior. They are intellectually persuaded but spiritually uncommitted. The phrase "once enlightened"[6:4] may refer to some level of instruction in biblical truth. "…have tasted the good word of God and the powers of the age to come, and then have fallen away…" could be a reference to those who have tasted the truth about Jesus but, not having come all the way to faith, fall away from even the revelation they have been given. The tasting of truth is not enough to keep them from falling away from it. They must come all the way to Christ in complete repentance and faith.[10]

A second interpretation holds that this passage is written about Christians, and that the phrases "partakers of the Holy Ghost", "enlightened", and "tasted of the

heavenly gift" are all descriptions of true believers. Some passages, including Hebrews   6:4-6 and 10:23-31, are taken by some to suggest that a 'saved' person can lose their salvation. Others see them as severe warnings which do not include the loss of salvation, but in many cases fiery judgment for those who were never saved and only playing at Christianity.[11]

Finally, theologian David DeSilva writes that "Many interpreters are driven to treat this passage as either a 'problem passage' or crux for a specific theological or ideological conviction."[12] DeSilva agrees that the passage cannot refer to "saved" individuals since the author of Hebrews views salvation as the deliverance and reward that awaits the faithful at the return of Christ. Those who have trusted God's promise and Jesus' mediation are "those who are about to inherit salvation' which comes at Christ's second coming.[Heb 9:28] He believes the passage refers to people who have received God's gifts, who have benefited from God's generosity (grace). DeSilva urges perseverance to the end of the journey begun at their conversion and baptism.

Objections

The primary objection lodged against the doctrine is that such teaching will lead to license. That is, objectors contend that if people know they can never lose their salvation they will feel free to sin without fear of eternal consequences.

Traditional Calvinists see this charge as being justly leveled against the Free Grace doctrine, which doesn't see sanctification as a necessary component of salvation, and in the controversy over Lordship salvation, traditional Calvinists argued against the proponents of the Free Grace doctrine. Traditional Calvinists, and many other non-Calvinist evangelicals, posit that a truly converted heart will necessarily follow after God and live in accordance with his precepts, though perfection is not achievable, struggles with sin will continue, and some temporary "backsliding" may occur.

Arminian view

Main article: Conditional preservation of the saints

The central tenet of the Arminian view is that believers are preserved from all external forces that might attempt to separate them from God, and further that God will not change His mind about their salvation, but that these same believers can themselves willingly repudiate their faith (either by a statement to that effect, or by continued sinful activity combined with an unwillingness to repent). Thus, their salvation is conditional on remaining faithful.

Traditional Calvinists do not dispute that salvation requires faithfulness, and the point of difference between these Calvinists and Arminians is over whether God allows true Christians to fall away. Free Grace advocates agree with traditional Calvinists that salvation cannot be lost but with the Arminians that true Christians can backslide or fall

away. However, the Free Grace advocates and the Arminians do not define repudiation in the same way: the former sees backslidden believers as merely "carnal", hindering their sanctification process, whereas the latter sees them as having fallen from the saving grace they once possessed.

Roman Catholic view

Calvinists, in common with most other Protestant groups, rely on sola scriptura, a doctrine which sees the authority of tradition as derivative and secondary, rather than on par, with that of the Bible, whereas the Roman Catholic interpretation of the Bible rests on the teaching of the Magisterium. Thus, Catholics often argue against the doctrine of perseverance because it seems to originate outside the received tradition of the Church. During the Counter-Reformation, Jansenist Catholics put forth an alternate understanding of the accepted tradition and especially of St. Augustine's doctrines of original sin and predestination, but the Jansenist interpretation of the scriptures and tradition, which naturally results in a doctrine of perseverance similar to the Calvinist's, was ultimately rejected by the Church.

The twenty-second Canon of the Decree Concerning Justification of the Council of Trent (Sixth Session, 13 January 1547) has this to say regarding perseverance: "If anyone says that the one justified either can without the special help of God persevere in the justice received, or that with that help he cannot, let him be anathema." The Catholic Encyclopedia describes the doctrine as synergistic (rather than monergistic): "[T]he power of perseverance is neither in the human will alone nor in God's grace solely, but in the combination of both, i.e., Divine grace aiding human will, and human will co-operating with Divine grace."

The Catholic view differs from that of the Calvinists less than it may first appear, for Calvinists claim that they do not reduce man to a volitionless puppet and can thus agree that, after regeneration, divine grace aids human will and human will cooperates with that grace (compare Philippians   2:12b-13 ). The point of distinction is in whether God permits men to "fall away." Roman Catholics affirm that they can, and Calvinists, as described above, deny that they can if they are truly regenerate because, it is claimed, God keeps them from it.

Lutheran view

Like both Calvinist camps, confessional Lutherans view the work of salvation as monergistic in that "the natural [that is, corrupted and divinely unrenewed] powers of man cannot do anything or help towards salvation",[13] and Lutherans go further along the same lines as the Free Grace advocates to say that the recipient of saving grace need not cooperate with it. Hence, Lutherans believe that a true Christian (that is, a genuine recipient of saving grace) can lose his or her salvation, "[b]ut the cause is not as though God were unwilling to grant grace for perseverance to those in whom He has begun the good work… [but that these persons] wilfully turn away…"[14]

Comparison among Protestants

This table summarizes the classical views of three different Protestant beliefs.[15]

Topic Lutheranism Calvinism Arminianism

Preservation and apostasy

Falling away is possible, but God gives assurance of preservation.

Perseverance of the saints, once saved, always saved

Preservation upon the condition of persevering faith with the possibility of a total and final apostasy.

What is the doctrine of eternal security?

By R.C. Sproul

When we speak of the doctrine of eternal security, we’re using a popular description of a classical doctrine that we call the perseverance of the saints. What it means is that once a person has become quickened by the Holy Spirit, born of the Spirit, and justified through faith in Christ and therefore placed in a state of salvation, that person will, in fact, never lose his salvation. That is a very controversial point within the context of historic Christianity.

There are many Christians who do not believe that once a person is in a state of grace, he will abide in that state of grace. The Roman Catholic Church, for example, historically teaches the distinction between venial and mortal sins. Mortal sin is defined as being mortal because it has the capacity to kill or to destroy the justifying grace that is in the soul, and such a sin makes it necessary for a person to be restored to justification through the sacrament of penance. Other Christian bodies also believe that it is possible for a Christian to lose his salvation.

Advocates of eternal security say that our salvation is secure once it is wrought through faith and that nothing shall separate us from the love of Christ. It is based on some passages in Scripture, such as Paul’s teaching in Philippians. It is said that, “He who has begun a good work in you will perfect it to the end.” Also, the Scriptures talk about the work of the Holy Spirit in the Christian life. Not only does the Spirit regenerate us, or quicken us, starting the whole process of Christian living, but as the Bible tells us, God gives to each Christian the sealing of the Holy Spirit and the earnest of the Holy Spirit.

That term is a little bit obscure in everyday vocabulary, although when we buy a home the real estate agent might ask us to make a little down payment that we call earnest money. That is an economic phrase we use, and it is used in Scripture in that same way. An earnest was a down payment, an absolute guarantee that the balance would, in fact, be paid. When God the Holy Spirit puts a down payment on something, he doesn’t renege on the payments. God the Holy Spirit does not give you an earnest that becomes less than earnest. He’s deadly in earnest to finish what he has begun with you.

Also, the concept of being sealed by the Spirit draws from the ancient language of the signet ring of the emperor. When something was sealed and affixed with the imprimatur of the king or the owner, then it became his possession. I think we have to make this qualifier: If it were up to us, I don’t think any of us would persevere, and we would have very little to be secure about. However, the concept as I understand it biblically is that God promises that no one will snatch us out of the hands of Christ, that he will preserve us.

©1996 by R.C. Sproul. Question taken from Sproul's book Now, That's a Good Question! Tyndale House

Can We Dare to Believe the Doctrine of Eternal Security?by Michael Fackerell

Back in 1997 I spoke with a pastor and the subject of the eternal security of the believer came up. This pastor is a lovely, gracious man and is doing many things to reach people in the community with the gospel. He obviously loves the Lord and loves people. When I questioned him regarding the contents of one of the theological books he was reading, it came out that he believed in the doctrine that a truly born again believer is eternally secure, no matter what he may do from that time on. In other words, if a person was truly born again of the Spirit of God, even if he or she backslides and gets into open wilful sin of any kind - even to the point of becoming an atheist, a witch, a Christ-hater, and a bitter opponent of the gospel - that person will go to heaven when they die, even if they never repent in this life and come back to Christ. All this because they at one point became part of God’s family through a real spiritual birth. I asked this pastor about this kind of example, and I assure you that I am not misrepresenting his point of view. Doubtless many other spiritual leaders in North America believe the same way as he does (though others may not be willing to go that far).

All this is so different to what I have read in the writings of so many revival leaders. It is a 20th century doctrine. Even Calvinist leaders of the past such as Whitefield and Spurgeon would never have embraced this doctrine. I thought that it would be worth writing an article to explore the issue. I would like us to consider the Scriptural evidence for the various points of view, the testimonies of various prominent Christians, and consider various theological possibilities. It needs also to be stated that this issue is not merely a theoretical issue. There are huge numbers of people who believe this doctrine.

There are huge numbers of people who say with confidence that they are born again Christians, and yet demonstrate by the way they live that they do not believe their eternal salvation depends in any way on their willingness to turn from sin and live for God.

The purpose of this article is by no means to put anyone under a cloud of hopelessness. The good news of the gospel is that God is merciful to those who fear him! He freely forgives those who confess their sin and repent, and He wants us to have victory. We don't have to be perfect to be right with God. Its just that a true born again Christian really wants to please God.

The truth or otherwise of the doctrine of eternal security has real consequences in the way we preach the gospel, the way we instruct new converts, and our attitude towards temptation and compromise in our own lives. It affects the way we read the Bible, the way we understand God’s character and a host of other issues

Is eternal security a "license" to sin?Question: "Is eternal security a "license" to sin?"

Answer: The most frequent objection to the doctrine of eternal security is that it supposedly allows people to live any way that they want and still be saved. While this may be "technically" true, it is not true in reality. A person who has truly been redeemed by Jesus Christ will not live a life characterized by continuous, willful sin. We must draw a distinction between how a Christian should live and what a person must do in order to receive salvation.

The Bible is clear that salvation is by grace alone, through faith alone, in Jesus Christ alone (John 3:16; Ephesians 2:8-9; John 14:6). The moment a person truly believes in Jesus Christ, he or she is saved and secure in that salvation. Salvation is not gained by faith, but then maintained by works. The apostle Paul addresses this issue in Galatians 3:3 when he asks, "Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?" If we are saved by faith, our salvation is also maintained and secured by faith. We cannot earn our own salvation. Therefore, neither can we earn the maintenance of our salvation. It is God who maintains our salvation (Jude 24). It is God's hand that holds us firmly in His grasp (John 10:28-29). It is God's love that nothing can separate us from (Romans 8:38-39).

Any denial of eternal security is, in its essence, a belief that we must maintain our own salvation by our own good works and efforts. This is completely antithetical to salvation by grace. We are saved because of Christ's merits, not our own (Romans 4:3-8). To claim that we must obey God's Word or live a godly life to maintain our salvation is saying that Jesus' death was not sufficient to pay the penalty for our sins. Jesus' death

was absolutely sufficient to pay for all of our sins—past, present, and future, pre-salvation and post-salvation (Romans 5:8; 1 Corinthians 15:3; 2 Corinthians 5:21).

Does this mean that a Christian can live any way he wants to and still be saved? This is essentially a hypothetical question, because the Bible makes it clear that a true Christian will not live "any way he wants to." Christians are new creations (2 Corinthians 5:17). Christians demonstrate the fruit of the Spirit (Galatians 5:22-23), not the acts of the flesh (Galatians 5:19-21). First John 3:6-9 clearly states that a true Christian will not live in continual sin. In response to the accusation that grace promotes sin, the apostle Paul declared, "What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?" (Romans 6:1-2).

Eternal security is not a license to sin. Rather, it is the security of knowing that God's love is guaranteed for those who trust in Christ. Knowing and understanding God's tremendous gift of salvation accomplishes the opposite of giving a license to sin. How could anyone, knowing the price Jesus Christ paid for us, go on to live a life of sin (Romans 6:15-23)? How could anyone who understands God's unconditional and guaranteed love for those who believe, take that love and throw it back in God's face? Such a person is demonstrating not that eternal security has given him a license to sin, but rather that he or she has not truly experienced salvation through Jesus Christ. "No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him" (1 John 3:6).

Is eternal security Biblical?  

Question: "Is eternal security Biblical?"

Answer: When people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their eternal security. Jude 24 declares, "To Him who is able to keep you from falling and to present you before His glorious presence without fault and with great joy." God's power is able to keep the believer from falling. It is up to Him, not us, to present us before His glorious presence. Our eternal security is a result of God keeping us, not us maintaining our own salvation.

The Lord Jesus Christ proclaimed, "I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all, no one can snatch them out of my Father's hand" (John 10:28-29b). Both Jesus and the Father have us firmly grasped in their hand. Who could possibly separate us from the grip of both the Father and the Son?

Ephesians 4:30 tells us that believers are "sealed for the day of redemption." If believers did not have eternal security, the sealing could not truly be unto the day of redemption,

but only to the day of sinning, apostasy, or disbelief. John 3:15-16 tells us that whoever believes in Jesus Christ will "have eternal life." If a person were to be promised eternal life, but then have it taken away, it was never "eternal" to begin with. If eternal security is not true, the promises of eternal life in the Bible would be in error.

The most powerful argument for eternal security is Romans 8:38-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Our eternal security is based on God's love for those whom He has redeemed. Our eternal security is purchased by Christ, promised by the Father, and sealed by the Holy Spirit.

What is conditional security?Question: "What is conditional security?"

Answer: “Conditional security” is a theological term used in reference to the salvation of believers in Jesus Christ. It describes the enduring quality of the Christian’s salvation. In other words, a Christian’s salvation is “conditionally secure.” This begs the question: upon what condition is the believer’s salvation secure? Proponents of conditional security assert that the salvation is conditional upon remaining faithful until the very end. To use an analogy the Bible uses, the athlete must finish the race in order to receive the prize. To support this view, those who adhere to the doctrine of conditional security would point to such biblical passages as the following:

1. “And many false prophets will appear and deceive many people. Because of the increase of wickedness, the love of most will grow cold, but he who stands firm to the end will be saved.” (Matthew 24:11-13)

2. “So therefore, brothers, we have an obligation—but it is not to the sinful nature, to live according to it. For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live, because those who are led by the Spirit of God are sons of God.” (Romans 8:12-14)

3. “Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.” (1 Corinthians 15:1-2)

4. “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:7-9)

These passages, and many others that could be cited, point to the conditional quality of the believer’s salvation. In each of these passages, the biblical author (under the inspiration of the Holy Spirit) uses conditional language (e.g., if you endure, then you will be saved) to highlight the nature of the believer’s security in Christ. In order to ensure the security of our salvation, the believer must: 1) Endure to the end; 2) live by the Spirit; 3) hold fast to the preached word; and 4) sow to the Spirit. It’s not as if the gift of salvation is lacking in any way, but the individual believer must earnestly strive to remain faithful. In the words of Paul, “work out your own salvation with fear and trembling” (Philippians 2:12).

Given the weight of the biblical evidence, it would seem that the view of conditional security is unassailable. How could anyone argue with the notion that the believer must remain faithful until the end to secure his salvation? Yet, there is another side to this debate. This is the age-old theological debate between Arminians (those who hold to conditional security) and Calvinists (those who hold to what it called “eternal” security or Perseverance of the Saints). Where the Arminian can trot out dozens of biblical passages that point to the believer’s conditional security, the Calvinist can point to an equally large array of biblical passages to support the view of eternal security, such as the following:

1. “For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect—if that were possible.” (Matthew 24:24)

2. “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:38-39)

3. “I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand.” (John 10:28-29)

4. “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession—to the praise of his glory.” (Ephesians 1:13-14)

Just as with conditional security, many more passages could be listed that detail the eternal security of the true follower of Christ. For each of the above passages, one thing stands out—the eternal security of the believer has nothing at all to do with the individual effort of the believer, but on the preserving grace of God, whereas the passages that support conditional security seem to focus on the believer’s ability to remain faithful.

What are we to make of all this? Does the Bible teach both conditional and eternal security? Does God speak with a “forked tongue”? The answer to both questions is “no.”

Yet, we must be able to reconcile the passages that speak of the believer remaining faithful with the passages that speak of God preserving the believer to the end. The key to this riddle is in looking at what theologians have called the Doctrines of Grace (DoG). The DoG have been alternately called the Five Points of Calvinism (a misnomer as Calvin never articulated just “five points”) or TULIP (an acronym based on the aforementioned five points). Here, in brief, are the DoGe:

1. Total Depravity: Due to original sin, man is born thoroughly corrupt and is unable to do anything pleasing to God, nor does he seek after God.

2. Unconditional Election: Because of man’s depravity, God must step in to secure the salvation of the believer. God does this by electing him unconditionally (i.e., man contributes nothing) to salvation.

3. Limited Atonement: In order to receive those God has elected unto salvation, atonement must be made to satisfy God’s righteous judgment on their sin. God does this through the sacrifice of His Son, Jesus Christ.

4. Irresistible Grace: God applies the merits of this salvation in “real time” by drawing His elect irresistibly to Him by the regenerating power of the Holy Spirit. This is accomplished through the means of preaching the gospel.

5. Perseverance of the Saints: The salvation God has wrought for believers is seen through to the end as God preserves and sanctifies His elect until the end.

In order to evaluate whether or not the believer’s salvation is conditionally or eternally secure, one must first deal with the preceding five points of the DoG. Perseverance of the saints is not a stand-alone doctrine, but logically rests upon the other four points. The linchpin of the DoG is the first point, total depravity, which, if true, the other four points must necessarily follow. Space does not permit a thorough defense of the doctrine of total depravity, but suffice it to say that the Bible unequivocally teaches that man is, on his own, totally incapable of coming to God for his salvation (Matthew 19:25-26; John 6:44; Romans 3:10-18; and many more).

Critics of Calvinism and the DoG will assert that if we teach and hold to these doctrines, holiness and piety will go out the window. In other words, if salvation is eternally secure, what restrains a believer from sinning at will? Claiming faith in Christ becomes the ultimate “get out of hell” card. The Apostle Paul asked the same question in Romans 6:1. Paul’s response was that sin is not compatible with the new life in Christ (Romans 6:2-4). Far from advocating a license to sin, the DoG actually do more to promote Christian piety than the doctrine of conditional security. The Puritans, known for, among other things, their piety and strict devotion to holy living, were predominantly Calvinists. In the DoG, piety is seen as the grateful response of the believer for God’s amazing grace in salvation (Romans 12:1-2). These doctrines, if held and believed rightly, make the works we do a response of true love to our gracious God who loved us enough to save us from our sin and misery. The Heidelberg Catechism (one of the earliest confessional documents of the Protestant Reformation and a teaching tool for children

and new believers) is broken into three sections: The Misery of Man (our sinful state); Of Man’s Deliverance (God’s gracious act of salvation through Jesus Christ); and Of Thankfulness (our response to God’s grace, which also outlines our duty as Christians).

So if we accept the premise that the DoG are true (i.e., biblical), then how do we reconcile that with all of those passages that purportedly speak to conditional security? The short answer is that we (believers) persevere (remain faithful until the end) because God preserves us. To put it another way, if we do nothing to obtain or earn salvation (salvation being a free gift of God’s grace), then how can we lose salvation? Conditional security is acceptable only to those who also believe that they somehow contributed to their salvation in the first place (which Arminian theology logically implies). But this flies in the face of such passages as Ephesians 2:8-9: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast,” which clearly assert that we contribute absolutely nothing to our salvation; even the faith necessary to receive the gift of grace, is itself a gift of God.

On the other hand, Arminianism gives man a reason to boast in the end. If by my cooperation with the Spirit of God I remain faithful to the end, I can boast (a little) about how I was able to stay the course and finish the race. However, there will be no boasting in heaven except to boast in the Lord (1 Corinthians 1:31). The doctrine of conditional security is not biblical; the Bible is quite clear that we persevere because God preserves us.

Can a Christian lose salvation?Question: "Can a Christian lose salvation?"

Answer: Before this question is answered, the term “Christian” must be defined. A “Christian” is not a person who has said a prayer, or walked down an aisle, or been raised in a Christian family. While each of these things can be a part of the Christian experience, they are not what “makes” a Christian. A Christian is a person who has, by faith, received and fully trusted in Jesus Christ as the only Savior (John 3:16; Acts 16:31; Ephesians 2:8-9).

So, with this definition in mind, can a Christian lose salvation? Perhaps the best way to answer this crucially important question is to examine what the Bible says occurs at salvation, and to study what losing salvation would therefore entail. Here are a few examples:

A Christian is a new creation. “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” (2 Corinthians 5:17). This verse speaks of a person becoming an entirely new creature as a result of being “in Christ.” For a Christian to lose salvation, the new creation would have to be canceled and reversed.

A Christian is redeemed. “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18-19). The word “redeemed” refers to a purchase being made, a price being paid. For a Christian to lose salvation, God Himself would have to revoke His purchase that He paid for with the precious blood of Christ.

A Christian is justified. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). To “justify” means to “declare righteous.” All those who receive Jesus as Savior are “declared righteous” by God. For a Christian to lose salvation, God would have to go back on His Word and “un-declare” what He had previously declared.

A Christian is promised eternal life. “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). Eternal life is a promise of eternity (forever) in heaven with God. God promises, “Believe and you will have eternal life.” For a Christian to lose salvation, eternal life would have to be taken away. If a Christian is promised to live forever, how then can God break this promise by taking away eternal life?

A Christian is guaranteed glorification. “And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (Romans 8:30). As we learned in Romans 5:1, justification is declared at the moment of faith. According to Romans 8:30, glorification is guaranteed for all those whom God justifies. Glorification refers to a Christian receiving a perfect resurrection body in heaven. If a Christian can lose salvation, then Romans 8:30 is in error, because God could not guarantee glorification for all those whom He predestines, calls, and justifies.

Many more illustrations of what occurs at salvation could be shared. Even these few make it abundantly clear that a Christian cannot lose salvation. Most, if not all, of what the Bible says happens to us when we receive Jesus Christ as Savior would be invalidated if salvation could be lost. Salvation cannot be reversed. A Christian cannot be un-newly created. Redemption cannot be undone. Eternal life cannot be lost and still be considered eternal. If a Christian can lose salvation, God would have to go back on His Word and change His mind—two things that Scripture tells us God never does.

The most frequent objections to the belief that a Christian cannot lose salvation are 1) What about those who are Christians and continually live an immoral lifestyle? 2) What about those who are Christians but later reject the faith and deny Christ? The problem with these two objections is the phrase “who are Christians.” The Bible declares that a true Christian will not live a continually immoral lifestyle (1 John 3:6). The Bible declares that anyone who departs the faith is demonstrating that he never truly was a Christian (1 John 2:19). Therefore, neither objection is valid. Christians do not continually live immoral lifestyles, nor do they reject the faith and deny Christ. Such actions are proof that they were never redeemed.

No, a Christian cannot lose salvation. Nothing can separate a Christian from God’s love (Romans 8:38-39). Nothing can remove a Christian from God’s hand (John 10:28-29). God is both willing and able to guarantee and maintain the salvation He has given us. Jude 24-25, “To Him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.”

The Eternal Security TeachingEditorialMarch/April, 1978

Volume 13, Number 2

One error that has had a wide influence among the churches today, is the teaching which says that when a person has once been saved, it is impossible for him ever to be lost. Brother Kettering writes clearly on the subject, in the current issue of the Witness.

Every believer in Jesus Christ may have the assurance of salvation. Christian assurance rests upon the promises of God, but also recognizes the conditions of God’s keeping. Christ saves from sin, but not in sin.

Bible passages such as Jude 24, 1 Peter 1:5, Hebrews 7:25, Romans 8:38-39, and John 10:27-29, are all true – but at the same time – the Scriptures exhort us to carefulness in Christian living, to purity of heart and life, and to steadfastness and perseverance. Notice the message of the Word of God:

“to present you holy and unblameable and unreproveable in his sight, if ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel” (Colossians 1:22-23).

“I make known to you the gospel, by which also you are saved if you hold fast the word which I preached unto you” NASB (1 Cor. 15:1-2).

“For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end” (Hebrews 3:14).

Those who teach “eternal security,” emphasize the passages of encouragement for the Christian, but usually ignore the passages of warning, and the Scriptures which set forth the conditions of discipleship. Advocates of eternal security say very little about Hebrews 5:9, John 8:31, 1 John 2:24, 1 Timothy 4:16, and 2 Peter 1:10.

It would be an error of course to suppose that the moment a Christian sins, he is immediately withdrawn from the Saviour and deprived of God’s saving grace. To assume that grace is immediately withdrawn from the Christian who sins, is to deny the essence and meaning of grace. If mercy is not for the undeserving, it is not mercy. Mercy is for sinners, not the sinless. The Apostle John admonishes us not to sin, but if any does sin, he points the way to forgiveness through confession and through pleading the advocacy of Christ (1 John 1:9 – 2:2). But to willfully persist in sin, to turn one’s back on God, to ignore the sincere confession of sin – may eventually destroy saving faith and place us outside the provision of salvation.

–H. S. M.

The Eternal Security Teachingby Robert D. Kettering

Today’s topic deals with the teaching of eternal security or the doctrine of once -saved -always-saved. Put another way, eternal security means that when a person accepts Christ as Savior and Lord and experiences the new birth, nothing can take the promise of eternal life away from that person regardless of whether or not he or she is living a holy life or has backslidden. Even if a person who was once saved, later comes to deny Christ, yet he is saved regardless, so say the persons who hold to the doctrine of eternal security.

We want to look at three aspects of salvation: salvation procured; salvation assured; and salvation secured. First let us consider how salvation is procured.

1. SALVATION PROCURED

Some will say that if we deny eternal security, then we believe that works rather than faith saves. I don’t think such a conclusion necessarily follows. Faith and works go hand in hand.

Turn to Ephesians 2:8-10 (the great passage affirming faith as the sole means of salvation). “For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

All right, let’s affirm the teaching here; we are saved by faith alone. Many people believe that good works alone will win God’s favor and the promise of eternal life. This is not so.

There are many people who have kind hearts, many who do all kinds of charitable and worthy deeds. This behavior is obviously praiseworthy and one which every Christian should exemplify. But if a person has not really come to God through faith in the Lord

Jesus as personal Saviour, then no amount of good deeds will help gain God’s favor or the promise of eternal life.

Throughout history many have been misled into thinking that good works apart from faith in Christ as sin-bearer will put one right with God, or that works are the most important factor in procuring salvation.

A classic example is that of the Pharisees. The Pharisees were rigid followers of the law; theirs was a works righteousness. The more rigidly they followed the Jewish laws, the more favor they would gain in the eyes of God; the more righteous they would be. For the Pharisees, good works bought God’s grace.

Paul struggled with this as a Pharisee, but when he became a Christian he realized that we are not saved by works lest any man should boast, but we are saved by faith in Jesus Christ.

Later in history during the Middle Ages, the Catholic Church began to move in a similar direction implying that good works bring about God’s forgiveness and grace. Give so much money to the church; say one hundred “Hail Mary’s”; go on a pilgrimage to some holy shrine; do these good deeds and thou shalt gain God’s favor.

Martin Luther struggled time and again trying to achieve salvation through works. Luther did all sorts of good works, but his soul found no comfort until he realized that it is not by works but by faith whereby we are saved.

In our own day we witness the heresy which says good works are sufficient for salvation in the thinking of the humanists. While their aims are good (helping to serve our neighbors), yet the rewards are only temporary. Only faith in Christ as our motivation for doing good, will assure us eternal life and a place in the eternal kingdom of God.

On the other side of the coin are those, many of whom adhere to the doctrine of eternal security, who claim that faith saves and your works really don’t matter. This is just as heretical as those who believe that works brings about salvation. Remember to affirm Ephesians 2:10, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

Jesus said many will cry unto me, Lord, Lord, but only those who do the will of my father who is in heaven shall enter the kingdom of heaven. True faith is believing and doing the will of the Father. Faith and works go hand in hand.

In summary then, we are saved through faith in Christ and our faith is made manifest through our works. This is how salvation is procured.

2. SALVATION ASSURED

If we come to God in faith, then we receive the assurance of eternal life. John 5:4 records these words of Jesus: “Truly, truly, I say to you, he who hears my words and believes in him who sent me, has eternal life; he does not come into judgment but passes from death to life.”

The Philippian jailor cried out to Paul and Silas: “What must I do to be saved?” The apostles answered “Believe in the Lord Jesus, and thou shalt be saved.”

Paul writes these words of assurance in his letter to the Roman Christians: “If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” And the assuring words of Jesus himself: “And he who comes to me I will not cast out.”

Concerning the assurance of salvation, William Beahm, former dean of Bethany Seminary says: “We can be sure enough to be free from anxiety and to five our lives in joy. Our fellowship with the Holy Spirit brings us comfort and assurance.”

“Salvation is not promised on the basis of any particular type of conversion, it does not rest upon feeling, and it is not achieved by merit; salvation is God’s free gift promised unconditionally to everyone who accepts Christ as Savior and Lord.”

Christians enjoy the forgiveness of sins not through any merit of their own, but alone through the redemptive death of Jesus. God intends to keep every one of his children.

Even when we sin as Christians, God forgives us if we but come to Him asking for forgiveness. There is no need for Christians to doubt for one moment that we are truly born of God and heirs to the promise of fife eternal. Neither do we need to fear that we will lose our salvation if we maintain our fellowship with the Lord.

“The person troubled by doubts will need to pray that God’s Spirit might enable him to simply lay hold by faith on the promises of God, being able to walk by faith and not by sight, renouncing feeling as the touchstone of salvation, and seeking to live close to the Lord; for where worldliness and spiritual coldness enter a life, Christian assurance departs.” (J. C. Wenger, Introduction to Theology, p. 304).

God has promised to keep us safe from sin and keep our salvation secure. If we walk with the Lord, he will protect us and he will give us strength to overcome any temptation that may come our way. We need not worry about our salvation or falling out of grace. Sin cannot overtake us as Christians unless we want it to.

1 Corinthians 10:13 says “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it.”

3. SALVATION SECURED

Now we come to ask the central question of the sermon today. Can a person fall out of grace and lose his salvation? I believe the answer is yes; a person can lose his salvation and forfeit the assurance of life eternal, and forsake God and His ways even though the person had been saved.

The reason that I believe a person can lose his salvation is based upon the belief in man acting as a free moral being, making his or her own decisions; capable of accepting God and His promises, or rejecting God and His promises.

There are two schools of thought in theology on this matter. One school believes in the doctrine of the elect which means some people are chosen even before they are born to be saved, and some to be lost because God foreordained it.

There are Scriptures which seem to validate this. This view of God’s chosen elect is sometimes called “predestination” meaning that one’s life was mapped out before he was born; what you would become and what you would do was all in God’s plan for your life; you can make no decisions apart from God’s plan. In short; you are a puppet, completely directed from God with no room for independent thinking or actions. This viewpoint is classified as Calvinistic theology named after John Calvin who is the father of the Reformed, Presbyterian, and other denominations. This view of election pushed to its logical conclusion states that if you are elect of God and your destiny already planned, then you cannot lose your salvation no matter what happens; no matter how you live your life, God has foreordained you to eternal life, and like it or not, you are going to heaven. That is what eternal security is really saying. Calvin called it “perseverance of the saints.”

There is another school of thought which is called the Arminian School named after the theologian Jacobus Arminius. This school of thought says that man is given free will and is not like a puppet on a string but a free moral agent. Man can either accept Christ or reject Him. God does not decide for us, but we decide for ourselves. In this view, man is responsible for his own decisions and destiny. In line with this thinking then, the elect of which the Scriptures speak, are those who respond in faith and accept God’s call. But all persons have opportunity to accept Christ. God desires that all follow Him, but he has not ordained some to be saved and some to be lost before they are even born. The Church of the Brethren and other Anabaptist groups as well as Methodists and others accept this view of man’s free will.

The reason for all the detail is because one should understand that background, when approaching the subject of eternal security. It is true that the Scriptures state that we will not be tempted beyond our strength; but the same verse states that God will provide the way of escape. You and I can either take the escape and overcome the temptation and have victory over the sin, or we can refuse the way of escape and remain in sin and risk ultimately separation from God. The key is our desire to maintain fellowship with the Lord.

People who support eternal security will then ask; “Are you saying we never know if we are saved or lost?” No not at all. We as Christians, as affirmed earlier, can know from Scripture and from God’s promises that we are saved. But a person who once was a Christian and who has backslidden and is no longer receptive to God’s voice, stands in danger of the judgment.

Matthew 5:13 says, “Ye are the salt of the earth, but it the salt have lost its savor, with what shall it be salted? It is thereafter good for nothing, but to be cast out, and to be trodden under foot by men.” If we backslide in faith, and fail to come to God in repentance and fail to maintain the walk with God and fail to fellowship with Him, then our salvation means nothing. We have lost our savor and our Saviour, and will be cast out of the kingdom.

God acted the same way with his own angels; He cast Lucifer and his hosts from heaven. Time and again as you read the New Testament there are examples of believers who forsake their faith and are cast out; Judas, Ananias and Sapphira, Demas, Alexander, Hymenaeus. The Book of Revelation is very explicit in describing the fate of those who once named Christ as Savior but have fallen away. Other examples of this are found in 2 Peter 2:20-22, in 1 Timothy 1:1920, and in Colossians 1:20-23.

The whole Book of Hebrews undercuts the eternal security teaching. For example, Hebrews 2:1 says, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.” Hebrews 3:12-14 says, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.”

We also need to consider James 5:19, “Brethren, if any of you do err from the truth, and one brings him back, let him know that whoever brings back a sinner from his way will save his soul from death and will cover a multitude of sins.” Paul admits that there will be those who fall away from the faith. I Timothy 4:1 says, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.” Or consider the implications of Matthew 18 which deals with the excommunication of unfaithful members.

Those who support eternal security will come back with the argument: “Well those persons like Judas, Demas, etc. were never saved to begin with.” Since when do we as mortal creatures determine who is saved and who is not? God only is judge.

Why am I so opposed to the doctrine of eternal security? Because I believe it is a very dangerous teaching that has invaded the church. The reason I say dangerous is because if eternal security is true, it makes it safe for a believer to live in sin if he desires to do so and still receive the firstfruits of eternal life. This doctrine can give a false security and has done a great deal of harm in the church.

Let me relate a story told by Bro. Carl Zeigler. Brother Zeigler was invited to conduct revival services in a church located in a small town in West Virginia. There were only a few churches in this town and one of the churches was going to have revival services the same week as the church where Carl was to preach. The church in which Carl was to preach, got the idea to combine their efforts with the other churches and have a united revival effort. Soon however, rumors started circulating about the town concerning the other evangelist; rumors about him behaving immorally with some of the young women in town.

Carl thought he would confront the other evangelist and clear the air. This he did, but, instead of denying the charges, the preacher admitted that the charges were true. His reply was; “Yes it’s true, but for me it is not wrong; I’ve been saved and no matter what I do, I cannot lose my salvation. I’ve been born again and my salvation is secure.” True, this is an extreme case, but it nevertheless points up the dangers of believing that our salvation is unconditionally and eternally secure. The townspeople soon dismissed the services of that minister.

Assurance of salvation for the Christian: YES! But eternal security for the believer regardless of belief, actions, or lifestyle? Most decidely NO!

“Eternal security would emphasize the absolute security of the soul upon the basis that God has given man something that is eternal and unconditional. Christian assurance rests upon the promises of God, but recognizes the conditions of God’s keeping.” (J. L. Stauffer, The Eternal Security Teaching, Herald Press, p. 8.) 1 hope this statement helps us see that difference.

If some people try to push the belief of eternal security upon you, don’t argue. Pray about it; be grounded in the Word as you give answer.

I have always said something like this: “All right, maybe we cannot solve our differences concerning this teaching. I still want to accept you as my brother or sister in Christ and if I am wrong in denying the eternal security teaching, no harm is done; no souls led astray. But if you, who hold to eternal security are wrong, think of the persons you may have led astray by giving them a false security while preaching the eternal security doctrine.”

Our salvation is procured by faith in Christ; assured by trust in His Word, and secured only by obedience to His teachings. I want to affirm that there is no other way to have fellowship with Jesus than to trust and obey.

The Doctrine of Eternal Security: Once Saved, Always Saved?

By Jack Wellman

Have you ever doubted your own salvation? Or were unsure if you were really saved in the first place? What if one leaves the church? Can a person’s name be erased from the Book of Life? Can one commit the “unpardonable sin” today? And can a person lose their salvation after they have been saved? Is it a true saying that “Once saved, always saved?“. First, let’s look at how salvation is attained.

Some infer works are part of acquiring our own salvation. But a definition of grace by humans and what the Bible consistently declares are not always the same thing. Don’t believe what I say. Just believe what the Bible says. It can’t be wrong; I, and others, can be! The fact is that the believer's right standing with God is "without works" (Romans 4:6), "without the deeds of the Law" (Romans 3:28), "not of works" (Ephesians 2:9) "It is the gift of God,” (Ephsians 2:8). If you have to earn your salvation by human effort, then yes…it could be lost. Humans are frail and make mistakes. For many Christians, their feelings about the state of their salvation, or being saved, can waver from day to day. There are days when they even can doubt their own salvation or if they‘re really saved at all.

Here’s why’s it’s called the Good News (Gospel). Our assurance of eternal salvation and security is not based upon what we believe, or what we feel or what we think, but on what God has done (Hebrews 9:26)! Can we not believe what Jesus has told us about Him and the Father, that not even one would ever be lost (John 10:28-29)? There seems to have always been attempts to make the believer's response part of their own salvation. It is completely, humanly natural. But clearly, that is to look upon grace as "a help" which flatly denies Biblical truth, "…if by grace, then is it no more of works: otherwise grace is no more grace…" (Romans 11:6). The simple Biblical message is that "the gift of righteousness" in Christ Jesus is a gift, resting on His all-sufficient sacrifice on the cross, "For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ“ (Romans 5:17).

So it is as Christ Jesus Himself said, He died in place of the believer, the One for many (Mark 10:45), His life a ransom for many. As He declared, …this is my blood of the new testament, which is shed for many for the remission of sins“ (Matthew 26:28). This is also what Peter proclaimed, "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God…" (I Pet. 3:18). Paul's preaching is summarized at the end of 2 Corinthians 5:21), "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.." (2 Corinthians 5:21).

It seems overwhelming when we take on all the responsibility of working out our own salvation. Literally, I thank God that it is not all our responsibility. I feel it is more, our response to His ability. Many have never felt absolved (Mark 1:15). Originally for me,

repentance and feeling saved was very difficult. I had thought that salvation was "meriting," "earning," or "being good enough," instead of simply accepting with empty hands, the gift of righteousness in Christ Jesus. To refuse to accept what God commands is the same sin as that of the religious Jews of Paul's time, "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Romans 10:3). I finally understood that Jesus has done it all, once and for all! Holiness is not the way to Jesus, Jesus is the way to holiness. As has been said before, God doesn’t call the qualified, He qualifies the called. What works can save us? Here are the only “works” we can do to receive salvation, from Jesus own lips: “…This is the work of God, that you believe on Him Whom He has sent” (John 6:29). As has been said before, God doesn’t call the qualified…He qualifies the called. Now isn’t that‘s a big relief? 

The Doctrine of Eternal Security Marji Hughes(Modified from the article "What About Eternal Security ?" by John Ankerburg)

The biblical doctrine of salvation is one of the many special aspects of Christian faith, and it serves to illustrate the uniqueness of Christianity compared to all other religions. Martin Luther was correct when he wrote that in the end there are only two religions in the world: the religion of Grace and the religion of works.

In essence, all non-Christian religions in the world, large and small, are religions of works. Only biblical Christianity teaches that salvation is a free gift resulting solely from God's grace. This makes Christianity different from any other religion that has ever existed. For reasons that we will not discuss here - due to limitations of time and space - this is also one of the great proofs that the Bible alone is a divine revelation. Were it not, it would teach the same approach to salvation found in every other religion devised by human beings or inspired by demonic spirits.

But if Christian salvation is unique, it is not without controversy, even within the church. Different interpretations exist, for example, on the meaning of the doctrine of election and whether or not a Christian can lose his salvation. It is the latter subject that we will examine here.

If salvation can be lost - it is vital that a Christian not be given a false sense of security. If salvation is secure, it is vital that Christians not anguish over a nonexistent possibility.

If salvation is truly by grace, I think that there is only one possible resolution to the issue. Please read the following Scriptures: Acts 15:11; Romans 3:24;

Romans 4:16; Romans 11:5-6; Galatians 2:21; Ephesians 2:5-6; 2 Timothy 1:9-10; Hebrews 6:13-20; 1 Peter 1:3-6; 1 John 2:25; 1 John 5:9-13. As theologian Lewis Sperry Chafer once noted, "The truth of eternal security is inherent to the nature of salvation itself."

What is Eternal Security and why is this Doctrine important?

Eternal security is the present possession of eternal life. In other words, from the point of salvation, it is the irrevocable and unfailing condition of eternal life guaranteed the true believer in Messiah in both time and eternity.

Few issues are more important in the Christian life than whether or not a true believer can lose his salvation. Indeed, given the grand scope of eternity, one would expect this single topic to be of paramount importance to every Christian. Yet, how many have ever attempted to study this doctrine in a thorough and systematic manner? Many Christians, unfortunately, neglect the systematic study of Bible doctrine. This is to their loss - and the subject matter at hand illustrates the consequences.

Why is this doctrine of such vital importance? Because, apart from an understanding of this teaching, it is literally impossible for any Christian to be assured of eternal glory with G-d. Granted, we have the knowledge of the greatness of God's love for us demonstrated at the cross, and the Holy Spirit bears witness to us of God's love for us. This itself brings a measure of security. But how can we be certain of our eternal fate unless this issue is finally resolved, here and now, scripturally? In other words, how can we know we are secure unless salvation is eternal from the point of saving faith?

Conversely, what if we are not convinced that the Scriptures teach eternal security and therefore believe we have no guarantee of heaven? Can we ever be certain that at some future point G-d will not become our adversary? No Christian who thinks seriously about the consequences of the loss of salvation - in light of his own failings and sinfulness - can enjoy G-d to the fullest while fearing that, in the end, keeping his salvation depends to some degree, large or small, upon his own performance.

For the Christian, the single most important endeavor in life is to glorify G-d. We are convinced that G-d can be trusted, loved, enjoyed, and served to the fullest if we are aware that from the point of salvation a place in heaven has been guaranteed us forever. In other words, it is believed that the doctrine of eternal security glorifies G-d - that is, inspires love and obedience to G-d - far more than the logical outworking of the doctrine that a Christian can lose his salvation. Both our trust in and our love for G-d are logically based upon our knowledge that our relationship with Him is secure. Thus the Bible tells us we can "greatly rejoice" that our inheritance of salvation "can never perish, spoil or fade" (1 Peter 1:3-6).

But if our relationship can become insecure at any point, then our trust in God's love for us must suffer to some degree because "no one can rest while in terror of eternal damnation." Indeed, "How can I go my way rejoicing if there be doubts in my mind whether G-d will continue to deal graciously with me and complete that work He has begun in my soul? How can I sincerely thank G-d for having delivered me from the wrath to come if it is quite possible I may yet be cast into hell? . . . This, then, is no trivial doctrine we are concerned with, for the most momentous considerations are inseparably connected with it."

There are, of course, some who profess an assurance of their salvation and yet reject the doctrine of eternal security. But on what logical basis can they have an assurance of their salvation when they know it is possible that it can be lost? Can any person know with full assurance what the future holds? How can we be sure of our own ability to escape the lures and deceptions of the world, or to resist sin, or to stand up under the attacks of the devil? Are we truly certain we can bear up under the assaults of the world, the flesh and the devil?

Of course, some who deny eternal security say a person who has lost his salvation can be saved again - and again and again and again. But is this doctrine ever taught or even hinted at in the Scripture?

Why is this doctrine so controversial and why do so many believers reject it?

There are many reasons why some beliefs are controversial, mostly because some people don't like them. Hell is certainly controversial, and so is the Creation/Evolution issue, but that doesn't mean that these issues have no resolution. Further, simply being a Christian is no guarantee that one will have correct beliefs on everything, especially if one never personally studies biblical doctrine or controversial issues in a systematic manner.

Some people reject the teaching of eternal security out of simple bias: They just don't like it. For them, the issue is not so much what the Scripture says but what they wish to believe. No amount of Scripture, logic, or common sense will convince such people against their will. Again, the doctrine of eternal punishment is rejected by most people today, even some "Christians" not because the Bible does not teach it but because people wish not to believe it. In all such cases, the Scriptures that support a given doctrine are either ignored or re-interpreted into conformity with what people believe. The problem is never with any doctrine that is truly biblical, but only with those people who refuse to believe it for whatever reason.

Another reason that some reject the teaching of eternal security is a natural tendency toward self-sufficiency or pride. If we must keep ourselves saved in order not to be lost, the simple conclusion is that we have something to boast about concerning the quality of our performance in comparison with those who

have never kept themselves saved. Salvation is ultimately dependent upon us for, in the end, even G-d cannot save us unless we allow it. But in effect, isn't this a form of earning our salvation by our own righteousness? And isn't such a teaching thoroughly rejected in Scripture? Granted, most Christians who believe that salvation can be lost do not think in these precise terms, but if they are trusting in their own performance to keep themselves saved, isn't this the only logical conclusion?

I want to stress the fact that the difficulty with such a belief is that it denies the fact that salvation is entirely by grace through faith: "Where then is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith" (Romans 3:27 cf. verse 24 - see also Romans 3:22-27; Galatians 1:6-8; chapters 2,3; Romans chapters 3,4,9,10; Ephesians 2:8-8.)

If G-d has provided the atonement of Messiah merely as a means for us to potentially save ourselves, as cults such as Mormonism teach, then the death of Yeshua did not actually procure salvation for the believer. Why? Because an additional element foreign to grace is introduced that determines whether or not that salvation ever occurs: individual performance.

If a person’s works, obedience, and continuing faithfulness determine that person’s salvation, then salvation is not entirely of G-d but of both G-d and man. G-d may even do 95%, but unless that 5% is there, even the 95% is useless. But then again doesn't this take us back to the false beliefs Mormonism, the RCC, and other religions that, although they claim that salvation is by grace, also stress the necessity of individual performance for achieving salvation? All of this is why G-d emphasizes that salvation is by grace alone because "if by grace, then it is no longer by works; if it were, grace would no longer be grace" (Romans 11:6). If any teaching of the Bible is crystal clear, it is that salvation is by grace through faith alone and that works of merit do not enter the picture one iota:

For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of G-d - not by works, so that no man can boast (Ephesians 2:8-9).

For we maintain that a man is justified by faith apart from observing the law (Romans 3:28).

However, to the man that does not work but trusts G-d who justifies the wicked, his faith is credited as righteousness. David says the sane thing when he speaks of the blessedness of the man to whom G-d credits righteousness apart from works. (Romans 4:5-6).

Therefore, since we have been justified through faith, we have peace with G-d through our Lord Yeshua the Messiah (Romans 5:1).

This righteousness from G-d comes through faith in Yeshua the Messiah to all who believe. There is no difference, for all have sinned and fall short of the glory of G-d, and are justified freely by His grace through the redemption that came by Yeshua the Messiah (Romans 3:22-24).

He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit (Titus 3:5).

. . . and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Messiah - the righteousness that comes from G-d and is by faith (Philippians 3:9)

What do all these Scriptures mean? Only this:

Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! (Romans 5:9).

Blessed is the man whose sin the Lord will never count against him (Romans 4:8).

Therefore he is able to save completely those who come to G-d through him, because he always lives to intercede for them (Hebrews 7:25).

The apostle Paul further says that salvation is by faith so that it might be by grace, so that the promise of salvation may be certain (see Romans 4:13-16; Hebrews 6:16-20). In other words, if G-d agreed to do 99% of the work of salvation and we were required to do 1%, we could have no certainty that we had accomplished our part of the bargain so that G-d would do His 99%. We could never really know we had done our 1% until after we had died - at which point it would be too late if we had failed.

This is why joining salvation to works of righteousness can never be justified. To compromise on this is to let Christianity slip into the error of salvation by human merit. At that point it becomes indistinguishable from every other religion. In essence, salvation cannot be part by law and part by grace and still be Christian. But notice also that I am not denying the importance of good works. Indeed the believer is saved "to do good works" (Ephesians 2:10) but the believer is never saved by good works.

Another reason this doctrine is so controversial is from lack of information. Christians may become confused because, on it's surface, the issue seems too complex to sort out. But Scripture admonishes the believer to study doctrine in order to be careful to handle the Word of G-d correctly ( 2 Timothy 2:15; 1 Timothy 4:6). The truth is that this doctrine can be proven scripturally. On the other hand, if we don't know Scripture well, if we have never studied doctrine, if we don't know - or misunderstand the Character of G-d, it is not surprising that we might suspect the doctrine of eternal security. It is only natural to suspect something that is good.

Of course, there are also some Bible teachers and theologians well-versed in Scripture who do not believe in the doctrine of security. But some of these

individuals are biased against the idea for nonscriptural reasons. If so, they are not going to be handling Scripture accurately, but in accordance with their own preferences. Many others do not believe the doctrine is scriptural because of the existence of "problem passages". But biblically, this is easily resolved, because only one teaching can be true. Either Christians can lose their salvation or they cannot. Both teachings can't be true. If G-d does not contradict Himself (and Scripture is clear on this) then G-d is not going to teach both positions simultaneously because "G-d is not a G-d of confusion" (1 Corinthians 14:33 NASB). If one teaching can be proven, then any Scripture that would seem to contradict that position must be interpreted in light of the truth that is already established.

We reason this way with other doctrines, such as the deity of Yeshua, the doctrine of the trinity, and even salvation by grace through faith alone. Some passages may seem to contradict these doctrines (e.g. 1 Timothy 2:4; James 3:5) but once Scripture has been carefully interpreted to begin with, and a particular truth is known, we cannot use other Scriptures that merely seem to present a problem to deny the truths that have already been clearly established.

We discover that, with careful study, these additional Scriptures have completely satisfactory explanations that harmonize with the established doctrine. Thus, once the doctrine of the trinity has been established, we do not proceed to teach that there are three God's merely because the Father, the Son, and the Holy Spirit are each called G-d. Once we have established from Scripture that Yeshua is G-d, we do not proceed to deny this truth merely because the Scriptures refer to Him as "the man Yeshua Messiah" (1 Timothy 2:5) and in both cases, we accept things that we cannot fully comprehend: that G-d is three Persons in one G-d, and that Yeshua is full deity and full humanity in one Person. Likewise, those verses that seem to teach salvation by works when taken out of context (e.g. James 2:24) when interpreted properly, do not and cannot teach such a doctrine - for the reasons stated above.

It is the same with eternal security. If this doctrine can be established, then it is wrong to deny it merely because some Scriptures seem to contradict it. If the doctrine is true, no Scripture can possibly contradict it, for this would mean that G-d has contradicted Himself and that the Scriptures are untrustworthy. In other words, this subject also involves the character and integrity of G-d.

Another reason for the controversy is because some people approach Scripture from certain assumptions related to human experience or human reason. For example, an individual with a poor self-image who has feelings of unworthiness may conclude, "I am too unworthy to be the recipient of a guaranteed salvation." Another person may look around him and see that as human beings we abandon our friends; our family; and our children; we may go back on our promises; we may cease to love someone; or we may change our mind about important issues. Then this person reasons that G-d is probably like this as well. But nothing could

be further from the truth. Sinful human behavior and experience say nothing about the infinite perfections of divine character and behavior (Isaiah 55:8-8; Malachai 3:6; Numbers 23:19). When G-d promises something, He keeps His promises. And He never abandons His children or changes His mind about the objects of His love.

Others think that the doctrine of security is "unreasonable." But why is it unreasonable? It is actually just the opposite: It is perfectly reasonable that G-d should secure the eternal salvation of those He truly loves. If Messiah Himself died for us when we were yet His enemies, and went through the unspeakable torments of the cross to save those He loved, it is for more logical to think He would be all the more certain to secure their salvation. This is the argument of Scripture itself (Romans 5:1-10).

Others say the issue is too divisive, or that because it has never been resolved in the past it is better left undiscussed. In other words, don't stir up problems that have no solution and will only cause division among believers. But since when has God's word not stirred up controversy? And which of the doctrines of Scripture are not potentially divisive? Isn't even the gospel message itself offensive (1 Corinthians 1:23)? The doctrines of the trinity, eternal judgment, divine election, divine creation, or Messiah as the only way of salvation - are not such doctrines offensive or embarrassing even to some Christians? We shouldn't ask whether or not a certain doctrine will cause division, but whether or not it is scriptural. If it is scriptural, then it must be presented as the truth.

 

ETERNAL SECURITY(Once Saved, Always Saved)?Introduction What does the Bible Teach?

Should Christians Live in Fear?

Verses which Advocate "Eternal Security"

Supposed Scriptural Refutations of "Eternal Security"

Introduction

Salvation is by faith in Christ, but not just any faith can save. It must be of the right content and of the right quality to be acceptable to God for salvation.

The content of faith that saves is to put one's faith in Christ as he is defined in the Bible.

The quality of faith that saves is characterized as being confident, steadfast, submissive and application oriented. These are what separate a "conviction" from a mere "opinion".

Those who have decided to follow Christ are often deficient in one of these two areas and so go through a "nominal" stage" in which, although they may be called "Christians", they have yet to be born of God.  

Unsaved Saved

Non-Christians Nominal Christians Christians Born of God

Non-Christians Christians

However, once a person has been born of God and thus saved, can he lose his salvation status and revert to a nominal or non-Christian status? There have been different points of view on this issue.  

Once Saved, Always Saved You can lose your salvation

Free Grace Lordship Salvation Arminians

There is often confusion among Christians between the Calvinistic doctrine of the perseverance of the saints and the Free Grace doctrine of eternal security. Here is a general summary of both doctrines:

Free Grace Theology

This doctrine states believers can fall into sins for a prolonged period of time and that it is possible for true believers to fall away without losing salvation. This is predominantly a dispensationalist doctrine. Those who hold to this view state that salvation is always in the aorist tense, so that once a person is converted he/she cannot be unconverted regardless of the circumstances. I have heard that theologians who hold to this view are Charles Stanley, Zane Hodges, Charles Ryrie, Erwin Lutzer, Robert Thieme, Michael Cocoris, John Hart, Chuck Swindoll, Earl Radmacher, and all free grace believers.

Calvinism (Perseverance of the Saints) or (Lordship Salvation)

This doctrine states that those who are elected unto salvation will persevere till the end. Holiness and faithfullness will be a general mark for the believer and that true believers will never backslide or fall away from the faith. Those who hold to this position acknowledge that temporary sins will come into a believer's life, but holiness and righteousness will be the consistent lifestyle for the believer. This view denies the view that Christians can lose their salvation. This view is predominant in many Covenant based denominations like presbyterian and reformed baptist. I have heard that this view is held by theologians like John MacArthur (baptist), R. C. Sproul (presbyterian), J. I. Packer (presbyterian), John Gerstner, J. M. Boice, Kenneth Gentry, and James Kennedy.

In his commentary on 1John 3:8-10 Calvin says,

"John (the apostle) denied that any one belongs to Christ except he who is righteous and shews himself to be such by his works; ... Hence two conclusions are to be drawn, that those in whom sin reigns cannot be reckoned among the members of Christ, and that they can by no means belong to his body ... all who are born of God lead a righteous and a holy life, because the Spirit of God restrains the lusting of sin ...  John not only shews how efficaciously God works once in man, but plainly declares that the Spirit continues his grace in us to the last, so that inflexible perseverance is added to newness of life. Let us not, then, imagine with the Sophists that it is some neutral movement, which leaves men free either to follow or to reject; but let us know that our own hearts are so ruled by God's Spirit, that they constantly cleave to righteousness ... John declares that all who do not live righteously are not of God, because all those whom God calls, he regenerates by his Spirit. Hence newness of life is a perpetual evidence of divine adoption." John Calvin

Some of an Arminian persuasion may be surprised at hearing Charles Finney's position on this matter. For Finney is often characterized as Arminian, as in fact he is in some of his theology. But on this matter he states, "Another effect of gospel justification is to ensure sanctification. It not only insures all the means of sanctification, but the actual accomplishment of the work so that the individual who is truly converted will surely persevere in obedience till he is fitted for heaven and actually saved."

Arminianism

This doctrine declares that you can lose your salvation. It teaches that you obtain salvation through faith in Christ, but then you must maintain your salvation status or lose it. There's some variation in the Arminian community as to whether one loses salvation by sinning (in which case to maintain your salvation status, you would be required to maintain a certain outward performance or behavior [These I call "Hyper-Wesleyans"], or you lose it by simply not believing anymore [These

I call "Wesleyans"], or a combination of these. Aminianism tends to be dominant in those churches that are derived from a Wesleyan tradition such churches as Methodist and Pentecostal (including Assembly of God).

What does the Bible Teach?

1. Can those born of God leave Christ?

1John 2:19

"They went out from us, but they did not really belong to us.

For if they had belonged to us, (Once Saved)

they would have remained with us; (Always Saved)

but their going showed that none of them belonged to us."

John indicates here that leaving Christ indicates that one had never been born of God

2. Can those born of God live a lifestyle of sin?

1John 3:6 "No one who lives in him keeps on sinning.

No one who continues to sin has either seen him or known him."

According to the second part of this verse, no one who lives a lifestyle of sin had ever been a "real" Christian. He had never known Christ. He had never been born of God. Furthermore, according to the first part of this verse, of those who do "live in him" (are born of God - are real Christians) not one of them lives a lifestyle of sin. Why is that? John explains a few verses later in 1John 3:9

"No one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God."

The word "cannot" is the greek word "dunamai" where we get the English "dynamite" and it refers to ability (see its usage in Hebrews 7:25). Those who have been born of God have lost the ability to live a lifestyle of sin because God's seed (the Holy Spirit) lives in them. The word "remain" is the word "meno" which in 1John 3:6 is translated "lives" and means the same thing here. (see "meno" study further down)

See also A comparision of interpretations of 1John 3:9

Conclusion:

The basic resolution to the objections that both the Free Grace believers and Arminians have against Calvin's 5th point concerning the Perseverance of the Saints is to simply say that once born of God, a Christian loses the ability to chose to leave Christ and he loses the ability to chose to live a lifestyle of sin. If he does either of these, such is an indication that he had not yet been born of God. This is what the Bible teaches. Both the Free Grace believers and Arminians tend to object to this idea in that both groups believe that after being born of God, there is no change in your free will.

Should Christians Live in Fear?

If a doctrine has no application, then it has no relevance to the Christian life. What is the application of the Doctrine of Eternal Security? One application is to consider whether Christians should live in fear of going to hell. And if so, on what basis should they fear?

Free Grace advocates a "no fear" philosophy, regardless of the performance of the supposed "Christian". And even if one falls away and doesn't believe in Christ such a person is still supposedly "saved".

Lordship Salvation advocates that Christians should fear that perhaps they are only nominal Christians and have yet to be born of God. And thus they don't fear losing salvation, but they fear that they may not have gained it yet.

Arminians advocate that Christians should fearthat they may lose their salvation.

The Bible advocates the Calvinist point of view on this issue, as there are clear warnings to make sure you have been born of God, as in 2Cor 13:5, and warnings to nominal Christians against falling away (as I deal with below), yet the security of the true believer is also clearly advocated (as in Ephesians 1 and 1John 4:15-18) and other places. In fact 1John 4:18 advocates no fear of condemnation for those living in Christ as does Romans 8.

Verses which Advocate "Eternal Security"

Jeremiah 32:38-41 (Concerning the Promise of the New Covenant) "They will be my people, and I will be their God. I will give them singleness of heart and action, so that they will always fear me for their own good and the good of their children after them. I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me. I will rejoice in doing them good and will assuredly plant them in this land with all my heart and soul."

1John 2:19, 1John 3:6,9 (as explained above)

John 5:24 "I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life."

John 6:37 "All that the Father gives me will come to me, and whoever comes to me I will never drive away." (Combine this with Jeremiah 32:40 above)

John 10:28 "I give them eternal life, and they shall never perish; no one can snatch them out of my hand."

Romans 6:8 "Now if we died with Christ, we believe that we will also live with him."

Romans 8:9-10 "You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness."

Notice the Calvinistic idea of the Perserverence of the Saints. If you belong to Christ, then the Spirit lives in you. And if the Spirit lives in you, the your general outlook and your lifestyle is not controlled by yourself (loss of free-will), but is controlled by the Holy Spirit. In which case, as it says in Rom 8:1 "Therefore, there is now no condemnation for those who are in Christ Jesus." or if you prefer the King James "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." (such a condition is automatically satisfied for those who belong to Christ as Rom 8:9,10 mention).

Romans 8:28-30 "And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified."

1Cor 1:8,9 "He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. 9 God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful."

1Cor 3:15 "If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames."

1Cor 3:11-15 is the judgment that true believers face. Though all such people have eternal life, yet some will be rewarded more than others based on their performance. This is not a contradiction of John 5:24 which says that such people have already passed through the judgment, as the "judgment" it is

referring to in that verse is the Great White Throne judgment in which unbelievers will be cast into hell. In the judgment here, it is not the person, but his works which will be burned up.

2Cor 1:21,22 "Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come."

Ephesians 1:5 "he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will--"

Ephesians 1:11 "In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,"

Eph 1:13,14 "And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession-- to the praise of his glory."

Hebrews 7:25 "Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them."

1Pet 1:3-5 "Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade-- kept in heaven for you, who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time." (xref Eph 1:14)

1John 5:4 "for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith."

Answers to Supposed Scriptural Refutations of "Eternal Security" used by Arminians

Parable of sower

Luke 8:13 Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.

Their belief did not have savific merit from the start. Not just any quality of faith is acceptable to God. These were nominal Christians who had not yet been saved.

Fallen from grace passage:

Galatians 5:4 "You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace."

Nominal Christians on the road to salvation, getting side-tracked by legalistic teachers. They had fallen away from the concept of grace. Just having a concept of grace, as Paul was preaching doesn't make one saved. For accepting something as a concept is not the same as accepting something as a conviction. And it was evident by their listening to the legalistic teachers that they hadn't held grace as a conviction. (Just as the Hyper-Arminians reject the concept of grace)

"Meno" passages:

Passages using the Greek word "meno" are often misinterpreted due to misunderstanding the translation of this word. The word "meno" means simply "to live, to abide, to dwell". A command such "abide in me" is often misunderstood to mean "continue to remain in me just as you have been" when it may simply mean "Live in me starting now and continuing on indefinitely." The issue here is whether a person who has been "living" in Christ can stop living in Christ and live a lifestyle of sin and lose his salvation. John says NO!

1 John 3:6 "No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him."

According to the second part of this verse, no one who lives a lifestyle of sin was ever a real Christian. He had never known Christ. He had never been born of God. Furthermore, according to the first part of this verse, of those who do "live in him" (are born of God - are real Christians) not one of them lives a lifestyle of sin. Why is that? John explains a few verses later in 1John 3:9

"No one who is born of God will continue to sin, because God's seed remains ("meno") in him; he cannot go on sinning, because he has been born of God."

The word "cannot" is the greek word "dunamai" where we get the English "dynamite" and it refers to ability. Those who have been born of God have lost the ability to live a lifestyle of sin because God's seed (the Holy Spirit) lives in them. The word "remain" is the word "meno" which in 1John 3:6 is translated "lives" and means the same thing here.

"Living in Christ" is not so much a condition for salvation as it is a description of a saved person. Are there any verses which indicate that a person who has been living in Christ and who then stops living in Christ and loses his salvation status? Let us continue to consider other verses with this in mind.

John 15:5-6 "I am the vine; you are the branches. If a man remains ("lives") in me and I in him, he will bear much fruit; apart from me you can do nothing. If anyone does not remain ("live") in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned."

"If anyone does not live in me": This is not to say that such a man ever lived in Christ to begin with. But those who are real Christians will inevitably produce fruit, not by their own efforts, but simply because Christ produces such through them.

John 15:2 "He cuts off every branch in me that bears no fruit" Here he doesn't use "live, abide or dwell", but simply says "in".  I believe he's speaking of those who associate with the visible church, who have a surface knowledge of Christ, but who have not established a living relationship with Christ as is evident of their fruitlessness.

Notice from verse 5 that it is inevitable that branches that have a living relationship with the vine produce fruit.  How does a branch produce fruit?  It simply allows a passage way for nutrients to flow through it from the vine to the fruit.  Why do some branches not produce fruit?  Because they are only attached on the surface, but have not opened up inwardly to the Lord.  These are nominal Christians.

1John 2:24 "See that what you have heard from the beginning remains ("lives") in you. If it does, you also will remain ("live") in the Son and in the Father."

This could simply mean "Make sure you're not just a nominal Christian, but a real Christian (one born of God). If you believe what you have heard and hold it as a conviction (rather than merely an opinion), then I guarentee that you will continue to live in Christ." Realize that John is speaking to those who call themselves "Christians", but then again how does he know that they are "real" Christians? This is the major subject of the book of 1John - HOW CAN YOU IDENTIFY THOSE BORN OF GOD. And provides many examples of those who call themselves Christians, but are not.

References to groups rather than individuals

There are often passages that refer to groups, such as churches or societies that are given warnings. But salvation is given only on an individual basis. So care must be taken not to misinterpret these to mean that an individual, once saved can them be lost.

Jewish and Gentile Societies

Romans 11:19-23 "You will say then, "Branches were broken off so that I could be grafted in." Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but be afraid. For if God did not spare the natural branches, he will not spare you either. Consider therefore the kindness and sternness of God:

sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again."

From the context, Paul is not referring to individuals, but societies. The Jewish society as a whole was the "branch" broken off that he is referring to. But that is not true on an individual basis, for many Jews did believe. After all, Paul himself was Jewish. Paul's warning about being "cut off" is referring to the Gentiles as a group, or more specifically, to the society in which these "Christians" lived. This warning is repeated by Jesus in the first three chapters of Revelations where he said "If you do not repent, I will come to you and remove your lampstand from its place." Most of the areas where the early Christian churches existed are now dominated by Islam - they're lampstands have been taken away. Why? Because the churches became nominal.

The Churches of Revelations

Revelation 2:5 "Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place."

The church as a whole was becoming nominal and eventually would no longer be a lamp to the society around it. This is true of the history of many churches. Over generations they often become nominal. But again, this is not speaking on an individual basis.

Revelation 3:1-5 "To the angel of the church in Sardis write: These are the words of him who holds the seven spirits of God and the seven stars. I know your deeds; you have a reputation of being alive, but you are dead. Wake up! Strengthen what remains and is about to die, for I have not found your deeds complete in the sight of my God. Remember, therefore, what you have received and heard; obey it, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you. Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels."

Most of this church was composed of dead-unsaved nominal Christians, just as Jesus says "you are dead". In 1John 5:12, Jesus says, "He who has the Son has life; he who does not have the Son of God does not have life." Most of these Christians did not have the Son. But a few did and to those Jesus promised that he would never blot out their names from the book of life.

Also, some point out that the phrase "I will never blot out his name" implies that there are some people who do have their name written in the book of life whose name will be blotted out. But it does not say that explicitly. However some will point out Luke 10:20

"However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven." which was spoken to the disciples of whom we assume Judas was among them, but who was later condemned. Did he lose his salvation?

Besides the fact that no one had been born of God until the Spirit came at Pentecost and so the guarantees to those born of God were not effective until then, Jesus may not be telling them that their names were actually written in the book of life at that time. For example, if I said "Don't cry over spilt milk, rather cry at the lose of your brother." (Meaning the death of your brother), but in fact I'm not saying that your brother has died, but rather that if it occurs, cry over that. So Jesus may be saying "rejoice over your names being written in the book of life", not that they had yet been, and not over something like demons being subject to you.

Revelation 3:16-17 "So, because you are lukewarm-- neither hot nor cold-- I am about to spit you out of my mouth."

Again referring to nominal Christians who have not yet been saved. Though salvation (being born of God) occurs at a point in time, it usually takes a long process before a follower of Jesus is actually converted and so along the way, it's possible to get side-tracked and fall away, as many of these passages refer to.

Hebrews Passages:

Hebrews 6:4-6 "It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace."

This section describes a person who has been enlightened to understand the gospel. But just understanding the gospel doesn't make one saved. They have had a taste of the heavenly gift, possibly referring to the Holy Spirit which Peter calls a gift in Acts 2:38. In which case, "tasted" and "shared in" both refer to their experience with the Holy Spirit. Does this mean that such people were born of God? Romans 8:9 says "You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ." But do such people have the Spirit of God living IN them? The greek word for "shared in" (metochos) is literally "became partners with". It is first used in the New Testament in Lu 5:7 "And they beckoned unto their partners, which were in the other ship, that they should come and help them." This is the type of relationship that the Holy Spirit has with those He is helping to come to Christ in which he comes along side the person as a partner much as the people of Israel were led through the desert by the cloud and by the pillar of fire.

They also experienced how good the Word of God is, although had yet to really put their faith in it. They also experience miracles, which made them even more accountable in God's sight just as Jesus had said: "Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you." Matt 11:21,22 Were such people born of God just because they had such experiences? No!

A person who has such knowledge and experience, and rejects Christ will be permanently lost. Having reject what the Holy Spirit had been revealing to him, he has sinned against the Holy Spirit, and as Jesus says, "whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin." Mr 3:29 Having led the person to the point of salvation, having given him sufficient evidence to make a decision, and having been rejected, the Holy Spirit breaks His partnership with the unbelieving nominal Christian and never returns. For "land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned." Heb 6:8

See also Wuest (Translator of the NASB) commentary on Heb 6:4

Hebrews 10:26-27 "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God."

Just "receiving the knowledge of the truth" does make one to be born of God. Knowledge itself doesn't save. And in particular, the "knowlege" here is epignosis, which is knowing about something. (As opposed to gnosis, which is relationship knowledge. So again he is referring to nominal Christians, as John says, "No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him." 1John 3:6 So if a "Christian" has such a behavior it is indicative that he has never been born of God.

Hebrews 10:38-39 "'But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him.' But we are not of those who shrink back and are destroyed, but of those who believe and are saved."

vs 38 is a quote taken from Hab 2:4 from the Septuagint "If he should draw back my soul will have no pleasure in him: but the just shall live by my faith." Was "my righteous one" born of God? No one was born of God until Pentacost. So what is true of those born of God (like 1John 3:6,9), was not necessarily true of those "righteous ones" in the Old Testament as in Heb 10:38. They could have shrunk back and been lost. But Hebrews makes clear this is not true of New Testament Christians who have been born of God as Heb 10:39 declares "we are not of those who shrink back." How could he make such a statement if it were not

inevitable for true believers? The ones who "shrink back" are those in Heb 10:26,27 he had just mentioned above who were merely nominal Christians.

Doctrinal Apostasy passages:

Acts 20:30 "Even from your own number men will arise and distort the truth in order to draw away disciples after them."

Paul speaking to the Ephesian elders. Being an elder of a church doesn't mean you're born of God.

1 Timothy 1:18-21 "Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight, holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme."

It didn't say that Hymenaeus and Alexander had saving faith to begin with. Such were nominal Christians, never having been born of God.

2 Timothy 2:16-18 "Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some."

Two cult leaders who had never been born of God are leading some nominal Christians astray.

1 Timothy 4:1 "The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons."

"The faith" is referring to Christianity as defined in the Bible. Some nominal Christians will abandon Biblical Christianity for cults or other religions. Such indicate that they had never been born of God as John declares in 1John 2:19.

1 Timothy 6:20-21 "Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge, which some have professed and in so doing have wandered from the faith. Grace be with you."

Where does it say that the "some" who wandered from the faith had been born of God? Could John Wesley have been an example of such a person who wandered from the faith?

2 Peter 2:1 "But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them-- bringing swift destruction on themselves."

Where does it say that these false prophets and false teachers had even been born of God? Jesus said "Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'" So according to Jesus, such people had never really been born of God.

2 Peter 3:17 "Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position."

The term "secure position" is actually a single word "sterigmos" meaning "steadfastness". It is not declaring what their position actually is but is rather describing a characteristic of salvific faith. Its verb form is often translated "strengthen" or "stand firm". As in 1 Thessalonians 3:2 "We sent Timothy, who is our brother and God's fellow worker in spreading the gospel of Christ, to strengthen and encourage you in your faith." James 5:8 "You too, be patient and stand firm, because the Lord's coming is near." As such this verse is not saying that they have been saved and born of God. For Peter admits at the beginning of his letter that he is uncertain about their salvation status as he says, "Be all the more eager to make your calling and election sure." Paul does the same in 2Cor 13:5 where he says, "Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you-- unless, of course, you fail the test?" Peter is writing to them uncertain of their actual salvation status, but confident that at least they correct knowledge of the gospel, as he says, "you are firmly established in the truth you now have." 2Pet 1:12 But knowledge alone is not sufficient to save a person if one's faith is not characterized as a conviction - rather than a mere waverying opinion which may change from time to time when introduced to other ideas as the myths proposed by the false teachers whom Peter makes reference to throughout this letter.

He is warning the nominal Christians to make their belief in Christ into an unwavering conviction which inevitably produces the fruit of righteous behavior. For only then "if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ." 2Pet 1:10,11

2 John 8-9 "Watch out that you do not lose what you have worked for, but that you may be rewarded fully. Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son."

It is not saying that such people who "run ahead" and claim to have new revelations and start their cults had ever belonged to God to begin with. (Once again this is explain in 1John 2:19 that those who are God's don't commit such apostasy) Continuing in the truth is an indication that one has been born of God, departing from it is an indication that one had never been born of God.

Moral Apostasy passages:

1 Timothy 6:9-10 "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs."

The phrase "wandered from the faith" doesn't necessarily mean that they lose salvation. Nor does it indicate that such people where born of God to begin with.  

2 Peter 2:20-22 "If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. Of them the proverbs are true: "A dog returns to its vomit," and, "A sow that is washed goes back to her wallowing in the mud.""

"Kowing" here is not gnosis (relational knowledge), but epignosis (knowing about something). This is a description of people who have decided to follow Christ and so start to separate from sin and extricate themselves from the world's entanglements, yet whose faith had not yet been of the quality that was acceptable to God for salvation when they turn away from Christ and back to their own ways. Much as those who left Egypt and then regretted doing so later on. Such had never been born of God.

James 5:19-20 "My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins."

This describes the conversion of a nominal Christian who has been living a lifestyle of sin. Galatians 6:1 "Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted."

Doesn't say that the person lost his salvation and even so, doesn't say whether this person was merely a nominal Christian

Acts 5:1-10 The death of Ananias and Sapphira

This neither says that these were born of God not does it say that they perished after they died. Don't over-interpret historic passages.

Old Testament passages

Ezekiel 18:24 "But if a righteous man turns from his righteousness and commits sin and does the same detestable things the wicked man does, will he live? None of the righteous things he has done will be remembered. Because of the unfaithfulness he is guilty of and because of the sins he has committed, he will die."

This is describing a righteousness which is by the law rather than that which is by faith. Paul makes mention of this distinction in Romans 2:13 "For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous." Paul contrasts this performance-based righteousness to righteousness by faith in Romans 3:20-23 "Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God."

Furthermore, as the passage is taken from Ezekiel, no one was born of God at that time. It wasn't until Pentacost that the new birth was available. So this is not saying that one born of God can lose his salvation.

More Verses

2Peter 3:9 "The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance."

Doesn't want any nominal Christians to perish, but all to be saved.

1Tim 4:16 "Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers."

Paul exhorts Timothy that he will save himself from false teachings and other such heresies (note the context), if he carefully studies the Bible. One could say also that indirectly Paul is warning Timothy to make sure that he is a "real" Christian - born of God. By abiding in the Word of God. (1Pet 1:23; 1John 2:14)

More Warnings to Nominal Christians

2Cor 11:3,4 "But I am afraid that just as Eve was deceived by the serpent's cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough."

1Cor 10:12 "So, if you think you are standing firm, be careful that you don't fall!" 2Tim 2:12 "if we endure, we will also reign with him. If we disown him, he will also disown us." Heb 3:6 "But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast."

Col 1:22,23 "But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation-- if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant."

1Cor 15:2 "By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain."

The error that many Arminians make in interpreting such passages is that they assume that these are are talking about conditions for a person to be saved rather than realizing that these are describing attributes of a saved person. (Something to think about the next time you run across an "if" passage)

Kenneth Wuest(A Translator of the NASB)

on Heb 6:4

Heb 6:4 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, (NIV)

Heb 6:4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, (AV)

"Partakers of the Holy Ghost"

We must be careful to note that the Greek word translated "partakers" does not mean "possessors," in the sense that these Hebrews possessed the Holy Spirit as an indwelling Person who had come to take up His permanent abode in their hearts. The word is a compound of the Greek verb "to have or hold", and a preposition meaning "with" thus "to hold with." It is used in Luke 5:7 where it is translated "partners," signifying one who co-operates with another in a common task or undertaking. It is used in Hebrews 1:9 where the angels are "fellows" of our Lord, partners or associates with Him in the work of salvation. It is used in Hebrews 3:1 where the recipients of this letter are called participators in the heavenly calling. That is, they participated together in the heavenly calling. These Hebrews had left the earthly calling of the nation Israel, and had identified themselves with the Church which has a heavenly calling. It is used in Hebrews 3:14, where it speaks of those who participate together in the Lord Jesus.

The word (metochos) was so used in secular Greek. Moulton and Milligan give examples of its usage in the following phrases: "We, Dionysius son of Socrates and the associate collectors;" Pikos son of Pamonthes and his colleagues," "the Joint-owner of a holding," "I am unable to take part in the cultivation," "Some do so because they are partners in their misdeeds." Thus the word signifies one who participates with another in a common activity or possession. It is so used here. These Hebrews became participators in the Holy Spirit insofar as an unsaved person can do so, namely, in the sense that they willingly co-operated with Him in receiving His pre-salvation ministry, that of leading them on step by step toward the act of faith. He had led them into the act of repentance. The next step would be that of faith. Here they were in danger of turning their backs upon the Spirit and returning to the sacrifices. Peter in his first epistle (1:2) in the words, "through sanctification of the Spirit unto obedience," speaks of this work of the Holy Spirit on the unsaved, setting them apart from unbelief to faith. This word in its context does not at all imply that these Hebrews had been born of the Spirit, sealed with the Spirit, indwelt by the Spirit, anointed with the Spirit, baptized by the Spirit into the Body of Christ, or filled with the Spirit. This work of the Holy Spirit in leading them on towards faith was a once-for-all work, so thoroughy done that it needed never to be repeated. However, there was nothing permanent of itself in this work, for the work was only a means to an end. This is shown by the aorist participle used, referring to the mere fact, not a perfect, speaking of a finished act having present results. The fact that the writer did not use the perfect tense here, which is a specialized tense, but rather the aorist, which is the maid of all work, points to the incompleteness of the work of the Spirit in the case of these Hebrews. So far as the work had been done, it was perfect, thorough. But it would not be complete until the Hebrews accepted the proffered faith from the Spirit. The incompleteness of the work would be due, therefore, not to the Spirit, but to their willingness to go on as a partner or cooperator with the Spirit.

Kenneth Wuest on1John 2:19

"They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us." (NIV)

"They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us." (AV)

The words "out from" and "of" in this verse are the translation of the preposition ek which is followed by the ablative case. There are two classifications of the ablative here, ablative of separation and ablative of source. In the statement, "They went out from use," we have the ablative of separation. These false teachers (antichrists) went out from the true believers in the sense that they departed doctrinally from the position of the Church as to the Person of the Lord Jesus, a position which they had held only in an intellectual way. It was a mental assent to the doctrines concerning, not a heart acceptance of, the Person of Christ.

In the words, "They were not of us," we have the ablative of source. That is, the antichrists did not have their source in the Mystical Body of Christ composed only of true believers. They were merely members of the visible, organized church on earth. They did not partake of the divine life animating the members of the Body of Christ, made up of true believers. All of which means that an apostate is an unsaved person who has mentally subscribed to the doctrines of the Christian faith and who then rejects those doctrines while still remaining within the organization of the visible church and posing as a Christian.

John argues that had these antichrists belonged to the Body of Christ, thus possessing the divine life in company with true believers, they would in that case have remained with these true believers in matters of doctrine. But, he says, they departed from the doctrinal position of the Church so that it could be shown that they did not belong to the company of the saints. The words of the A.V. are misleading, "that they were not all of us," the implication being left with the reader that some of these antichrists had belonged to the company of the saints. The translation should read, "All were not of us." In the Greek text, the verb separates not from all. In such cases, accordign to New Testament usage, the negation is universal. The A.V. not all makes it partial