SECTION ONE

THE PERSEVERANCE AND ENDURANCE OF BELIEVERS

            The doctrine of eternal security proclaims that believers who have been called to a state of grace and have thus been regenerated can never totally, or finally, fall away from that state of grace.  A permanent irrevocable relationship with God has been established.

            Yet, far from being a license to sin, the doctrine of eternal security has, as its necessary corollary, the doctrine of God’s severe discipline of His children.  Disobedient believers can expect certain discipline, even to the point of being put to death by God in order to preserve the integrity of God’s name.  “Professed” believers who habitually rebel without any evident discipline from God have never been truly regenerated as believers. 

            The following reasons scripturally support the doctrine of the perseverance of the saints. 

1.         THE EXTENT OF REDEMPTION 

1 John 2:2  and He Himself is the propitiation for our sins; and not for ours only, but also for {those of} the whole world. 

Heb. 9:24 For Christ did not enter a holy place made with hands, a {mere} copy of the true one, but into heaven itself, now to appear in the presence of God for us; 

                        Heb. 9:25 nor was it that He should offer Himself often, as the high priest enters the holy place

year by year with blood not his own. 

Heb. 9:26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself.  

            Jesus Christ died once for ALL sins of the “whole world (1 John 2:2).”  Since all of our sins were future when He died, this proves that He could, and did, die for sins which had not yet been committed.  Although many of the believer’s sins are yet to be committed in the future, the guilt and eternal penalty for even future sins have also already been redeemed at Calvary.         

            The importance of Hebrews 9:24-28 as it relates to eternal security cannot be overemphasized.  The key word is “once,” not “judgment.” 

            In Calvary’s one perfect sacrifice, Jesus reached backward to the first sin and forward to the last sin and died ONCE for ALL sins fro ALL time.  Verse 26 contains a very important Greek phrase, “sun-teleia toon aioonoon.”  “Sun-teleia” is a compound word from “sun,” meaning “together,” as in our “symphony,” and “teleia,” meaning “end, goal, purpose,” as in “telescope.”  “Toon aioonoon” is plural, meaning “of the ages.”  The KJV translates this phrase as “the end of the world,” the NKJV and NIV as “the end of the ages,” the RSV and TLB as “the end of age,” and the NAS as “the consummation of the ages.”  It is an assembly of ends of all ages.  Christ left no loose-ends of sin unredeemed.  His one sacrifice paid for ALL sins...past, present, AND future!

            Most Christians agree that all sins were paid for in the one redemptive act of Christ at Calvary.  However, they differ concerning “how” and “when” the redemption is given to believers...whether all at once or piecemeal. 

            Those who believe that one can fall from grace are called “Arminians,” after a famous theologian.  Arminian Christians believe that, at the moment of conversion, God applies only the amount of redemption required to cover sins committed up to that point of time.  Thus sins committed after conversion require added redemptive “application” or “sprinkling” in order to maintain a saving “relationship” with God.  This concept impels a skeptic to ask three questions.  (1) Since God cannot allow even one unredeemed sin into His presence, should not even one sin committed after conversion cause a believer to immediately fall from grace?  (2) If a believer dies with “unconfessed” sins, does God treat that sin differently and allow the person to remain in a state of grace?  (3) If God forgives the unconfessed sin of the believer who dies an untimely death, then why cannot God forgive all unconfessed sins of the believer?  Arminians ask, if all sins have alrady been forgiven, then why is there a need to confess sins after one had been converted?

            In reality, ALL sin has been redeemed, whether confessed or not.  That is why the Father has committed judgment to the Son!  The question is, “How much redemption is given to the believer at the moment of the new birth?”

            It is the purpose of this thesis to demonstrate that all sins of the believer committed AFTER the new birth have already been judged and redeemed in Christ.  Both the judgment of ALL sins AND the redemption of ALL sins was undeservingly given (imputed by grace) to the believer at the moment of conversion.  Therefore, those sins committed after conversion cannot cause a person to fall from grace!  Although the carnal Christian may be severely punished and receive little or no rewards in heaven beyond salvation, he will still be saved “as through fire” (1 Cor. 3:14.15).  This thesis will show that sins committed after conversion require confession in order to restore a right “fellowship” with God, but do not affect a right “relationship,” or “position.”

Heb. 9:12 ...through His own blood, He entered the holy place once for all, having obtained eternal redemption. 

1 Pet. 1:18 knowing that you were not redeemed with perishable things like silver    or gold from your futile way of life inherited from your forefathers, 

1 Pet. 1:19 but with precious blood, as of a lamb unblemished and spotless, {the blood} of Christ. 

            The correct understanding of atonement makes it impossible to fall from a state of saving grace.  At the moment of justification, God bestows all of the righteousness of Christ on the believer.  This means that the believer’s sins...past, present and future...have already been paid for, redeemed, and need no second redemption.  The believer cannot “un-redeem” those sins, since the believer cannot remove Christ from the cross!  The sins cannot be judged a second time!

2.         THE EXTENT OF FORGIVENESS

Eph. 1:7  In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace. 

Col. 1:14  in whom we have redemption [through his blood], the forgiveness of        sins. 

Col. 2:13  And when you were dead in your transgressions and the ncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions.

            REDEMPTION = FORGIVENESS OF ALL SINS!

            “Redemption” IS “the forgiveness of sins.”  The redemption price paid was for ALL sins.  Therefore redemption is for ALL sins. 

            Scripture is clear that forgiveness received at the time of regeneration includes ALL sins...past, present, and future...which were paid for at Calvary.  That forgiveness assured the eternal “relationship” with God and should not be confused with the forgiveness which restores broken “fellowship” (such as in 1 John 1:3-9).  If this were not true, then even one small unforgiven sin committed after the new birth would cause an immediate fall from grace.

            Complete and eternal redemption is currently the possession of the true believer.  The price of future sins has already been paid.  The question is not “Have your sins been redeemed?,” but rather, “Have you believed in Christ for the forgiveness he provides?” (John 3:18; 16:8,9).  From the believer’s perspective, redemption is the forgiveness of the condemnatory guilt of all sins.

3.         THE PRESENT GOSPEL JUDGMENT

                        John 16:8  And He, when He comes, will convict the world concerning sin, and righteousness, and judgment;

                        John 16:9  concerning sin, because they do not believe in Me.

            Christ died and paid the redemption price for ALL sins.  At the moment of conversion that total redemption price is imputed to the believer.  Therefore “sin” is not the “issue” that will determine whether or not one is saved.  The only question is “Have you believed in Christ?”  This is the truth so clearly stated in John 16:9.  The only unpardonable and unredeemed “sin” is failure to believe in Christ.

                        John 3:16 For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life.

                        John 3:17 For God did not send the Son into the world to judge the world, but that the world should be saved through Him.

                        John 3:18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.

                        John 3:19 And this is the judgment [verdict: NIV], that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil.

            The gospel of Jesus Christ is a judgment message for every generation.  The importance of its judgment aspect cannot be overemphasized.

            John 3:16 is a judgment declaration.  Belief in Christ brings the judgment-verdict of “innocent” and bestows upon the believer “everlasting life.”  “Everlasting life” is simply the verdict of the judgment brought to the present.

            John 3:17 declares that Christ did not come to judge the world.  Christ came to pay the penalty for all sins of the world.  Although he will judge the lost for not believing in him, he would prefer that all believe in him and not require judging (2 Peter 3:9).

            John 3:18 plainly says that believers will not face a judgement of their sins.  Those who do not believe are “judged already,” not because of their sins, but because they have “not believed” in his name.  This truth of the “cause” of judgment must be correctly understood as teaching that forgiveness for all sins, including future ones, has already been given to believers.

            The “judgment” [NIV: verdict] of John 3:19 is that judgment that most people believe is in the distant future!  The judgment that determines whether or not one is to be saved occurs NOW, while we are living.  Again, because of Calvary, the verdict of that judgment has been brought forward in time and applied to those who believe in Christ.

John 4:14  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 water springing up to eternal life.

            The Greek word for “drinks” in John 4:14 is in the aorist tense, which is a point-in-time-past event.  The “initial” need for a “drink” is the need that all unconverted persons sense to have the burden of guilt from their sins lifted.  The initial “drink” which justifies and makes one a child of God does not need to be repeated!  After taking the initial drink, the believer will “never” thirst for that initial drink again because the Holy Spirit indwells and provides eternal or perpetual spiritual nourishment for the soul.  The use of “never” supports the claim that no truly saved person can ever fall from grace.

John 5:24 Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 

            John 5:24 restates the truth of John 3:16-19 that believers will not face a judgment after death which will determine whether or not they are saved.  This again proves that sins committed after conversion, even unconfessed sins, do not cause one to fall from grace. 

            John 5:24 is a very powerful verse concerning the eternal security of the believer.  First, the believer already “has eternal life.”  Secondly, like John 3:16, 19 and Romans 8:1, the believer is promised that he “shall not come into judgment.”  Thayer’s Greek Lexicon says that the word for “judgment” basically means a “separation.”  Thirdly, the believer already “has passed” out of death into life (Greek perfected tense).

Rom. 8:1 There is therefore now no condemnation [contrary judgment] for those who are in Christ Jesus. 

            Roman 8:1 is a very important text regarding the security of the believer.  “Now” the believer does not have one single sin to condemn him.  The Greek is “ou-den,” meaning “not one.”  This does not mean he is living a sinless life.  However, it does mean that the sins he commits after justification have already been paid for and they cannot be used to condemn him in any judgment designed to separate him from God.            

            “In Christ” refers to justification, not sanctification.  Christ’s righteousness stands in place of the believer’s righteousness.    

            “Condemnation” here means “result of a judgment against” (Greek: kata-krima).  “Now” the believer already stands before God perfectly innocent of the guilt of his sins.  There is absolutely no contrary result of judgment to be charged against him.  Again, this does not mean that the believer has ceased to sin.  It does mean that he has learned that Christ is able to set him free from the power of death and live the victorious life in Christ (Rom. 7:24).

            The Bible does not say that God only promises a new spiritual life to believers.  It specifically adds that this new life is “eternal,” or “everlasting.”  The quality and quantity of the life given to believers is eternal, or everlasting.  It is not “conditional” eternal life which God might remove upon disobedience.  Eternal life is an irrevocable gift from God (Romans 11:29).  Possessing eternal life, the believer cannot fall from a state of grace.

Heb. 9:27 And inasmuch as it is appointed for men to die once and after this comes judgment,

Heb. 9:28 So Christ also, having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await Him.

            Hebrews 9:27 is one of the most mis-used and mis-quoted verses in the entire Bible!  It is mis-used because most preachers use it almost entirely as referring to an after-life judgment.  It is mis-quoted because most leave out the first phrase, “inasmuch as” (NAS), “as” (KJV), “just as” (NIV, RSV).  Hebrews 9:27 is only half of at two-part statement!  That is the purpose of “inasmuch as” because it is completed in verse 28 with the complementary “so.”

            As mentioned earlier, the key word of Hebrews 9:24-28 is “once,” not “judgment.”  Jesus substitutionally met our appointment at God’s judgment (Greek “crisis”).  We had an appointment to account for our sins, but Jesus took our place.  Jesus died for the believer!  Failure to apply the judgment aspect of the gospel causes a failure to understand this very important truth of Hebrews 9.

            According to Hebrews 9:28 Christ will not return to judge the sins of believers; instead He will return for the final redemption of the body (Rom. 8:23; 1 Cor. 15:51-54).  This is when the soul is finally joined again to the immortal body.

4.         THE MEANING OF JUSTIFICATION

Rom. 3:21 But now apart from the Law the righteousness of God [God’s justification] has been manifested, being witnessed by the Law and the Prophets,

Rom. 3:22  even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

Rom. 3:23 for all have sinned and fall short of the glory of God, 

Rom. 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus.

Rom. 4:5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,

Rom. 4:6 just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works:

Rom. 4:7 Blessed are those whose lawless deeds have been forgiven, And whose sins have been covered.

Rom. 4:8 Blessed is the man whose sin the Lord will not take into account."

Rom. 5:1  Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ.

Rom. 5:2  through whom also we have obtained our

introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

            “Justification,” especially as used by Paul, keeps the believer from falling out of the state of saving grace.  Romans 3, verses 21-26 form a complete thought and a complete paragraph in many Bibles.  The ones who have “all sinned” in verse 23 are the ones in verse 22 who have exercised “faith” and “who believe.”  Yet, while exercising faith, verse 23 says that they “keep on falling short.”        

            However, the continual “falling short” of verse 23 does not jeopardize justification because verse 24 continues the thought by saying that, at the same time they are falling short, they are also “being justified as a gift by His grace through the redemption which is in Christ Jesus.”

            In our society, when a governor pardons a convicted guilty criminal, that criminal can then commit another crime and be returned to prison.  This is because the new crime has not been pardoned and the criminal can “fall” again from the grace of society.  However, this is not true of God’s forgiveness because His forgiveness includes the guilt of ALL sins, even those committed after the initial pardon has been received.

2 Cor 5:21  He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.

            Scriptural justification means that a believer is “in Christ.”  God has legally imputed (placed on his account) Christ’s righteousness and declared the true believer wholly innocent of the guilt of all sins...past, present, and future.  Justification is an un-returnable gift from God (Rom. 3:24; 11:29).  The gift is the full redemption of sins in Christ.  Justification places the believer judicially, legally, and forensically, at peace with God.  

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

                        Rom. 5:10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 

                        1 Cor. 6:11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God. 

            Justification is complete pardon for all sin.  “Having now been justified” and “having been reconciled” are past completed actions which are not in jeopardy of being lost.  God delivers believers from the wrath of the second death (1 Thes. 1:10; 2 Thes. 5:9; Heb. 2:9; 2 Tim. 1:10).

            “Shall be saved” is the future tense, referring to sanctification and glorification, not justification.  It might also refer to the daily spiritual growth of those who are allowing the indwelling Christ to live out His life within (Gal. 2:20).

                        Rom. 5:16  ....the free gift {arose} from many transgressions resulting in justification. 

                        Rom. 5:17 For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

            “Justification” and “righteousness” are the same Greek word (dikaiosune).  Justification gives the assurance that one will reign and persevere throughout life.

1 Cor.1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness [justification] and sanctification, and redemption. 

            Judicially speaking, those who have already been justified are “in Christ,” and already possess the   righteousness, sanctification, and redemption necessary to assure eternal security.

5.         THE PERFECTION OF JUSTIFICATION

                        Eph. 2:8 For by grace you have been saved through faith; and that not of yourselves, {it is} the gift of God; 

                        Eph. 2:9 not as a result of works, that no one should boast. 

                                                                                                            Eph. 2:10 For we are His workmanship, created      

in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. 

            Many who think that believers can fall from grace do not understand the difference between “justification” and “sanctification.”  Ephesians 2, verses 8 and 9 refer to justification which is solely by grace through faith.  The Greek perfect passive verb tense in verse 8, is correctly translated as “have been saved,” and is identical to the verb tense of “has been written,” often worded as “is written.”  Justification is a completed perfect action in past time.

            Ephesians 2, verse 10 described one purpose, or result, of justification, which is sanctification.  Good works produced after justification neither cause justification by grace through faith, nor do they cause justification to be sustained.  Good works are an expected result of justification.

            While justification has nothing to do with man’s works, sanctification involves man working in cooperation with the Holy Spirit.  Although sanctification is intended to change man more and more into the image of God, it will never complete its task apart from Christ’s return.  Therefore, since sanctification cannot be depended upon to make man acceptable before God, neither can its lack be capable of making man unacceptable before God, that is, cause him to fall from grace.

Hebrews 10:14 For by one offering He has perfected for all time those who are [being] sanctified. 

            Hebrews 10:14 is another example of the roles of justification and sanctification in the believer’s life.  The Greek has two verb tenses.  “Has perfected” is a perfect completed past tense action, like Ephesians 2:8, that cannot be changed; it refers primarily to a believer’s justification, position, and standing before God.  “Are being sanctified” is a present passive continuous tense of that which is not yet complete; it refers to sanctification, the everyday life and growth of the believer who is indwelt by the Holy Spirit.

            Again, since believers will never “attain” to a perfectly sinless life, one’s degree of sanctification (or lack of it) can only determine one’s fellowship with God, and not one’s relationship with God.

            Legally and judicially speaking, the moment one believes in Christ, he stands before God “having been saved” and “having been perfected for all time.”  This is justification plus much more.  God then begins a process of sanctification which gradually changes him into what he has already been declared legally to be.  Failure in sanctification does not negate justification or imputed righteousness.

                        Eph. 2:6 [God] raised us up with Him, and seated us with Him in the heavenly {places}, in Christ Jesus.

                        Col. 3:1  If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

                        Col. 3:2 Set your mind on the things above, not on the things that are on earth.

                        Col. 3:3 For you have died and your life is hidden with Christ in God.

                        Col. 3:4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.

            Justification by faith provides the believer with peace and a right standing, or position, before God.  This standing must be absolute sinlessness in order for the believer to be represented in the very presence of God in Christ.  

            Since entire sanctification is not complete until glorification (1 Cor. 15:51-55), these texts must refer to the present status produced by justification.  Spiritually speaking, the believer already has received from God’s blessings (by faith) and already is sitting with Him in heaven.  It would be very improper for inspiration to use such terminology if God might eventually choose to unseat the believer in a fall from grace.  The Apostle Paul does not hesitate when he states that “your life is hidden with Christ in God” and that “you also will be revealed with Him in glory.”

            None of these concepts are possible if even the slightest hint of sin remained unforgiven. 

6.         THE NATURE OF BIRTH

John 3:3 Jesus answered and said to him, Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.

John 3:4 Nicodemus said to Him, How can a man be born when he is old?  He cannot enter a second time into his mother’s womb and be born, can he? 

John 3:5 Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God. 

John 3:6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

            It is important to realize that birth is not a matter which is determined by the free-will of the person being born.  Man’s free‑will does not determine many of the most necessary areas of life itself.  For example, man cannot “will” to make his heart beat, to breathe, to digest food, to store memory, or to grow.  Normal man is unable to choose (or later “will” out of existence) his parents, race or genetic code. 

            In the same manner, man cannot choose to be spiritually born because God does the birthing after man responds to His call.  Neither can man "will" to become "un-born," to erase his birth as if he had never been born!  

            The Bible does not indicate any instance of one being born again, lost again, and then being spiritually born a second or third time.  It only records persons sinning, falling out of fellowship, and requiring restoration to fellowship again.  Neither does the Bible ever record a person requiring re-baptism which would certainly be necessary if he fell completely from grace and started his spiritual life all over again.  In fact, just the opposite is true in its demands for “one baptism.”

            Just as it is impossible to be physically born twice, even so it is impossible to be spiritually born twice.  Only a single spiritual rebirth is mentioned in Scripture (John 3:3; Gal. 4:29; 1 Pet. 1:3; 1:23; 1 John 2:29; 3:9; 4:7; 5:4,18).

            All must admit that physical birth occurs at a fixed time of day, month, and year.  Once born, a person may die physically, but he cannot become un-born physically.

            The new birth, like physical birth, occurs at a fixed definite time in a person’s life.  It is not gradually attained by works of righteousness or growth in faith.  Even though a person may not remember the exact time, there certainly was one!  Once spiritually reborn, a person may die physically, but he cannot become spiritually un-born.

            Why not? 

1 Peter 1:23  for you have been born again not of seed which is perishable but imperishable, {that is,} through the living and abiding word of God. 

            Because the new birth is the result of “imperishable” seed which is the “living and abiding word of God.”  In order to fall from a state of grace, God’s imperishable seed would, of necessity, have to perish in such dissolution of the new birth status.  Since this is impossible, it is equally impossible for the born-again believer to cease being born again.

7.         GOD’S IRREVOCABLE CALLING         

Rom. 4:21  and being fully assured that what He had promised, He was able also to perform. 

Rom. 8:30 and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.

Romans 11:29 for the gifts and the calling of God are irrevocable. 

            When God calls a sinner to salvation, He also justifies and glorifies that person.  He provides all that is needed to assure eternity with Him.  His calling will not be revoked by any will-power of man.          

            God made unconditional promises to Abraham and David concerning national Israel.  He cannot revoke those promises and must keep them, for His name’s sake.       The prophets could not go against their divine calling.  Neither can those called to preach the gospel go against their divine calling (1 Cor. 9:16).

            Romans 11 is a discussion about God’s promises to the spiritual seed of national Israel (true Israel within Israel) and to other spiritual descendants of Abraham (the Gentile believers).  Since the majority of national Israel had rejected its Messiah, the question arose about the future of Israel as God’s chosen nation. 

            Paul recognized that the “gifts and calling of God are irrevocable.”  He knew that God’s commitments made to the “promise” seed of Abraham, Isaac, Jacob, and David would never be revoked...even if the nation itself fell into apostasy and rejected God’s Messiah.  Although Israel would now have to receive the gospel from the Gentiles, all true spiritual Israelites within national Israel would be saved (Rom. 11:25-33). 

            In the same manner, God calls and makes promises to every believer which are irrevocable.  God calls every believer into son-ship and has no intention of ever changing His decision about His calling.

8.         THE MEANING OF ADOPTION

                        Rom. 8:14 For all who are being led by the Spirit of God, these are sons of God.

                        Rom. 8:15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, Abba! Father!

                        Rom. 8:16  The Spirit Himself bears witness with our spirit that we are children of God. 

Rom. 8:17 and if children , heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him.

Gal. 3:26 For you are all sons of God through faith in Christ Jesus.      

(Also Rom. 8:19,23; 9:27; 2 Cor. 6:18; Gal. 4:5,6; Eph. 1:5; 1 Thes. 5:5; Heb. 12:5,7,8)

            The Bible very often speaks of believers as those who are already “sons” and “daughters” of God.  Although the final adoption of the body is yet future, the all-important legal adoption occurred at the moment of conversion. 

            Roman law, like most countries today, considered the adopted sons and daughters on the same par legally as natural children.  Once adopted, neither the parent nor the adopted child had the legal authority to un-adopt.  This is a strong argument against one falling from grace after adoption by God.  

9.         THE WILL OF GOD

            Most Christians agree that the will of God determines who is “initially” elected, born again, justified, adopted and sealed as a child of God. 

            However, there are two major differing approaches within Christianity which define what stimulates God’s will.  The Calvinistic view [for example: most Presbyterian] holds that God is the only factor involved and that God irresistibly impresses the believer’s will to respond.  The Arminian view [for example: Methodist] agrees that God initiates the impression of man’s will to believe, but insists that unredeemed man must chose to let God’s will prevail. 

            There is further disagreement among Christians concerning whether or not the redeemed believer will endure, and remain justified until death. 

            The view of most Presbyterians, some Baptists, and others is wholly Calvinistic from beginning to end.  This view holds that God’s irresistible will can never be revoked and the believer’s before-birth and eternal position before God are never in jeopardy. 

            A second view of most Assemblies of God, Churches of God, Lutherans, Methodists, Roman Catholics, and many others is wholly Arminian from beginning to end.  They believe that man must exercise free-will to accept God’s initial offer of justification, and man must also continue to exercise free-will to grow in grace and endure until the end.  Man’s failure to continually chose to serve God can lead to a loss of justification and salvation.  Thus believers are eternally secure only as long as they eternally persevere.  While many believe it is quite easy to fall from justification, others believe that it is quite difficult.

            A third Arminian-to-Calvinistic view held by mostly Baptists and some charismatics is presented in this article.  These are Arminian until the initial justification and Calvinistic after justification.  These, like Arminians, believe that God elects and predestines, not specific individuals, but those who initially exercise free-will to love Him.  However, having exercised free-will to respond to God’s offer of grace, these become Calvinistic concerning endurance, or eternal security.  That means that they believe God’s promises given at the moment of justification are irrevocable.  Having responded, God (not man) perseveres, by the operation of the Holy Spirit within the believer.  God does not forsake His calling, but continues with and sustains the believer.

Romans 8:28 And we know that God causes all things to work together for good to those who love God, to those who are called according to {His} purpose. 

Romans 8:29 For whom He foreknew, He also predestined {to become} conformed to the image of His Son, that He might be the first-born among many brethren; 

Romans 8:30 and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.  (NAS)

            God initiates the call; man chooses to “love God,” or not to love God.  God foreknows those who choose to love Him, not because He forces His will, but because He is omniscient and is not limited by time.  God has already predestined, called and justified the “category” of those who would choose to love Him.             

            From an eternal perspective, the believer has already been “justified” and “glorified.”  This would not be true if the believer could fall from grace.  For the believer, Christ already “became to us wisdom from God, and righteousness [justification] and sanctification, and redemption” (1 Cor 1:30).

John 1:12  But as many as received Him, to them He gave the right to become children of God, {even} to those who believe in His name,

John 1:13  who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 

Ephesians 1:5 He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, 

            After man’s initial act of receiving the total imputed righteousness of God as it is in Christ, God gives the believer authority to become what He has already declared the believer to be legally (compare 1 John 3:2; 2 Cor. 5:21; and Heb. 10:14).  The new birth itself, is a total act of God’s will, apart from man’s will.  It is a one-time miraculous and complete act of God.  Man does not “will” to be saved and man cannot “will” to repudiate his son-ship.

10.  GOD’S SAFE-KEEPING PROMISES

John 10:27 My sheep hear My voice, and I know them, and they follow Me; 

John 10:28 and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand.  John 10:29 My Father, who has given {them} to Me, is greater than all; and no one is able to snatch {them} out of the Father’s hand. 

            First, Jesus said that true believers are “my sheep,” “hear my voice,” and “follow me.”  There is no inference that true believers would even want to do otherwise. 

            Second, speaking for Himself as God, Jesus said that He gives His sheep “eternal life,” “they shall never perish,” and “no one not shall snatch them out of his hand.”

            Third, speaking for the Father, Jesus said “My Father has given them to me,” “He is greater than all,” and nobody will snatch them out of His hand.”  (Also John 17:9.)

            This is an unconditional “double-giving” and double promise against falling from grace!  The term “never perish” must negate any possible chance of falling from grace, even at the hands of the sheep himself!  The omnipotent greatness and power of God is called upon to solidify the promise to the believer against leaving God’s security. 

            This analogy is very strong indeed.  The Father has entrusted our souls to the Son, and the Son has already given “eternal life” to us.  One cannot imagine a situation in which Jesus has to tell the Father that He had lost one of the true sons of God who had been entrusted to his divine safekeeping!

            This is an analogy of a sheep-den surrounded by walls or cliffs with only one entrance or exit guarded by the good shepherd.  Jesus, the good shepherd, omnipotently guards the only entrance to the sheep-den.  None from without will pass to remove any true believer inside the den.  More importantly to our study, none who is truly within are allowed to leave the guarded sheep-den.  These promises are founded on the superior greatness of God and not on the willpower of man.

John 6:37  All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out. 

            The NIV of John 6:37 says “I will never drive away” and the Living Bible says “I will never, never reject.”  There are no conditions here.  Christ does not say that He will never cast out believers “unless they fall from grace.”  Since Christ is both the Shepherd and the Door, a disobedient “sheep” would have to go through Him to get out of the justification state of salvation.  Sheep are too stupid to outwit an Omniscient Shepherd and get out of his safekeeping.

John 17:9 ...Holy Father, keep them in Thy name, {the name} which Thou hast given Me, that they may be one, even as We {are.} 

John 17:12 ....not one of them perished but the son of perdition, that the Scripture might be fulfilled. 

John 17:14 ....they are not of the world, even as I am not of the world. 

John 17:15 I do not ask Thee to take them out of the world, but to keep them from the evil {one.} 

John 17:16 They are not of the world, even as I am not of the world. 

John 17:20 I do not ask in behalf of these alone, but for those also who believe in Me through their word.

Ezek. 36:22 Therefore, say to the house of Israel, 'Thus says the Lord GOD, It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned among the nations where you went.

            Jesus is addressing His high priestly prayer to the Father.  The subject of His request are “those who believe in Me,” those whom “the Father has given” to Him.  Jesus prays for unity.  He tells the Father twice that believers are ALREADY citizens of heaven (not of this world).  He tells the Father that He had not lost any true believer.  He asks the Father to keep believers from the evil one.  He does NOT need to ask the Father to keep believers from falling from grace.

            In John 17:12 Jesus assured the Father that He had lost none of those whom the Father had given to Him.  Jesus had kept, guarded, and preserved them.  The “son of perdition” was never a real “son of God” but was only a pretender.

            When God redeems, He promotes His own name, His reputation as a promise-keeper to the world.  When God invokes His own name, then His own credibility and justification become the issue, not man’s.  God must keep His promises to national Israel, even though they have been disobedient, because of the promises made in His name.  See Ezekiel 36:22,23, Jeremiah 14:7,20,21, and Psalm 25:11.

            For the same reason, God will persevere the believers, because His name was invoked by Jesus to keep them (“keep them in Thy name”).  Christ’s high priestly intercessory prayer would certainly be answered. 

                        Rom. 8:31 What then shall we say to these things?  If God {is} for us, who {is} against us?             [answer: none!]

                        Rom. 8:33 Who will bring a charge against God’s elect?  God is the one who justifies;         [answer: none!]

                        Rom. 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?

                        Rom. 8:37 But in all these things we overwhelmingly conquer through Him who loved us. 

                        Rom. 8:38 For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 

                        Rom. 8:39 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. 

            In the context of the elect in 8:28,29, no person or thing can stand up against God to change His actions.  This includes self. 

            No person or other created being can produce any legal charge which will undo God’s justification and calling (11:29).  This also includes self.

            No action, situation or thing can separate the believer from the love and justification of God.  This also includes self.

            In Christ the believer overwhelmingly conquers.

11.  THE ABILITY OF GOD

Phil. 1:6  {For I am} confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 

2 Tim. 1:12 ... for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. 

2 Tim. 4:18  The Lord will deliver me from every evil deed, and will bring me safely to His heavenly kingdom; to Him {be} the glory forever and ever.

Heb. 7:25  He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. 

            The ability which will persevere, or keep the believer in God’s hands is God’s, not man’s.  Christ’s intercession reaches from Calvary to the consummation of the ages, which is forever.  God, not man, will finish what He started concerning salvation.  From God’s perspective, the atonement has been made, redemption is complete, and all sins of the believer have already been forgiven. 

12.       GOD OWNS THE BELIEVER

                        1 Cor. 6:19  Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 

                        1 Cor. 6:20 For you have been bought with a price: therefore glorify God in your body. 

                        1 Cor. 3:16  Do you not know that you are a temple of God, and {that} the Spirit of God dwells in you? 

                        1 Corinthians 12:11  But one and the same Spirit works all these things, distributing to each one individually just as He wills. 

            “You are not your own.”  Christ has found us and redeemed us from out of the market-place of sin where we were serving sin as slaves.  Christ has “bought” us for His own purposes.  Our “freedom” is “in Him,” “as His children.” 

            In 1 Corinthians 6:19,20 Scripture uses the analogy of a purchased slave changing hands from a bond-slave to sin to a bond-slave to Christ.  “Doulos,” Greek for “bond-slave” is Paul’s favorite description of His service to Christ. 

            Relative to eternal security, the “bond-slave” had absolutely no authority, or will-power, to choose to be released from service to his master.  The master may even choose to put him to death for disobedience. 

            Similarly, the Christian has absolutely no authority or will-power to choose to release himself from Christ’s ownership.  The believer has no basis, or legal authority, or prerogative, to withdraw himself from God’s imputed righteousness.

            Again, when the Bible says that the believer is a “temple of God,” it means that God “owns” the believer as His purchased property and the Holy Spirit chooses to dwell inside His purchased temple.  A building neither has the authority nor the ability to evict its full-owner.    

            Since God owns the believer and the Holy Spirit chooses to dwell within His owned-property, the Holy Spirit’s will-power also prevails over the will of man in determining spiritual gifts.  It is also reasonable that the Holy Spirit can over-ride man’s will-power in persevering him.

13.  THE HOLY SPIRIT’S INDWELLING

                        Acts 2:38 Repent, and let each of you be baptized in the name of Jesus Christ for   the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.

                        John 14:17 ...but you know Him because He abides with you, and will be in you.

Rom. 8:9  However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you.  But if anyone does not have the Spirit of Christ, he does not belong to Him. 

            One of the most important differences between the Old and New Testaments is the permanent indwelling by all believers of the Holy Spirit from the moment of regeneration. 

            Acts 2:38 describes the moment of regeneration.  When a sinner repents and is baptized [cleansed] by God’s grace, as a newborn child of God, he immediately has the forgiveness of ALL sins (past, present, and future).  At that moment he also receives “the gift” which IS “the Holy Spirit.”  The Holy Spirit changes position from outside the believer to His dwelling place inside the believer.  The Holy Spirit then gives “gifts” for service.

            John 14:17 says that the believer knows Jesus “because He [the Holy Spirit] abides with you, and will be in you.”  In reference to the Holy Spirit, the Bible contains terms such as “live by,” “led by,” “speak by,” “grieve,” “walk by,” “be filled with,“ “pray in,” and “quench.”   However, in contrast to the Old Testament times, there is not a single New Testament instance in which the Holy Spirit is described as departing from or ceasing its indwelling of a believer.  On the contrary, in Matthew 28:20 Jesus promised his disciples “I am with you always, even to the end of the age.”  The unbeliever does not belong to God, and never has belonged, because the Holy Spirit has never indwelt him. 

14.       THE SEAL OF THE HOLY SPIRIT

                        Eph. 1:13  In Him, you also, after listening to the message of truth, the gospel of your salvation--having also believed, you were sealed in Him with the Holy Spirit of promise, 

                        Eph. 1:14 who is given as a pledge of our inheritance, with a view to the redemption of {God’s own} possession, to the praise of His glory. 

            The Holy Spirit is God’s permanent “seal,” or “pledge” that He will keep His promises to persevere His elect.  Much better than Social Security, which could collapse, God’s security pledge is eternal and omnipotent. 

            The word “seal” means “to stamp for security or preservation; to prove, confirm, attest.”  The word “pledge,” or “earnest” means “a guarantee that the balance will also be paid.”  The seal is also called a “promise.”  Ephesians 4:30 adds “...by whom you were sealed for the day of redemption.”  Today’s Living Bible translates this verse as “...he is the one who marks you to be present on that day when salvation from sin will be complete.”  “For” (Greek: eis) means “into” or “for the purpose of.”  The sealing lasts “unto” the day of redemption.

            All four of these ideas emphasize that God performed the sealing, gave His pledge, or promise, in the person of the Holy Spirit, and that He will keep His promise until the day of complete eternal redemption.

            Man cannot un-seal or un-pledge God’s actions.  Concerning justification, the assurance of eternal redemption is a completed fact (1 Corinthians 1:30).  The redemption price has already been paid in full and has already been applied to the believer’s account.  God already owns the believer.  The Spirit is His reminder to the believer that He has not forgotten His purchased possession and will certainly eventually take it wholly to Himself.  Remember again the words of Romans 11:29, “the gifts and calling of God are irrevocable.”  

15.       RELATIONSHIP VERSES FELLOWSHIP

1 John 1:3 what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.

1 John 1:4 And these things we write, so that our joy may be made complete.

1 John 1:5 And this is the message we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all.

1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth;

1 John 1:7 but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

1 John 1:8 If we say that we have no sin, we are deceiving ourselves, and the truth is not in us.

1 John 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.

            1 John 1:9 is one of the most often-quoted, yet most misunderstood verses in the entire Bible.  The epistle is written to Christians who have already accepted Christ, have already been cleansed, and have already had the guilt and penalty of their sins forgiven.  They have already been redeemed and justified. 

            The problem is sanctification, not justification.  Sin committed after justification breaks “fellowship” with God and the church; it does not break “relationship.”  “Fellowship” is mentioned four (4) times in chapter one.

            The forgiveness of the guilt and penalty of sin is not being discussed in these texts because that forgiveness has already been granted when one accepted Christ (Eph. 1:7; Col. 1:14; Rom. 8:1).

            Forgiveness in 1 John 1:9 is the forgiveness extended by a loving parent to a disobedient child to re-establish broken fellowship.  A loving parent has no intention of dis-owning a child when it disobeys.

1 John 2:1 My little children, I am writing these things to you that you may not sin.  And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous;  

            When the believer sins after accepting Christ, he is not to despair or fear of falling from grace because he ALREADY is legally represented before the Father through Jesus Christ!  The sinning saint does not have to perform an act of penance in order to gain God’s continued acceptance of him as His child.  Again, the issue is broken fellowship, not broken relationship.  The good news is that the sinning saint’s closest Friend is also his Lawyer and Savior who has already paid the guilt price for his future sins and also for the future sins of all the world.

            Children of God will definitely sin after regeneration.

Just as earthly parents do not dis-own their sinning children, neither does our heavenly Father dis-own his children when they sin, but He disciplines them.

            God does not “give” and “take back” his forgiveness.  The guilt-aspect of sins was settled once and for all time at Calvary.  Normal earthly parents do not continually threaten to dis-own their children for disobedience, neither does God.

16.       THE EFFECT OF ONE SIN

Rom. 5:12 Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.

            There are two different ways of illustrating what Christ is doing now in heaven concerning the sins of believers. 

            The Arminian concept says that, at the moment of conversion, Christ only forgives the sins of the confessing believer up to that point.  Sins committed after conversion must be confessed in order to maintain both a correct “fellowship” AND “relationship” with God.  Some believe that it takes a lot of habitual sins before God disowns the believer.  Others categorize sins as either mortal (soul-destroying) or venial (fellowship destroying); only the mortal sins cause the soul to fall from grace.

            As mentioned earlier, the problem with the Arminian position concerns how much forgiveness is extended at the time of conversion and what Christ is doing in heaven now.  If the “guilt” of all sins was forgiven at the time of conversion (which is true), then there is no possibility of falling from grace.

            Adam’s first sin, although seemingly small, yielded up rulership of planet Earth to Satanic influences.  The moral and genetic decay which resulted infected all creation on earth. 

            Similarly, if God does not forgive every sin (past, present, and future) at the moment of conversion, the first “small” sin (even one of ignorance) after conversion would immediately cause a believer to fall from grace!  Logic demands that it can be no other way!  Since God is absolutely sinless and holy, no believer can enter heaven with unforgiven sin!

            Is Christ standing before a heavenly mercy seat sprinkling His blood before the Father each and every time a believer sins (whether confessed or not confessed) in order to keep the believer from falling from grace?  Do believers who die with unconfessed or unforsaken sins fall from grace?  Does the believer have to enter some kind of Purgatory and pay for his own unconfessed sins before entering heaven?  Is not this a sort-of “salvation by God’s grace plus our suffering” theology?  Does not unapplied pardon for sin separate us from God?  Christ was offered only ONCE and shed His blood only ONCE (Heb. 9:25,28; Rom. 6:10; 1 Pet. 3:18; 1 Jn. 3:5).

            A more Scriptural view depicts Christ firmly “seated” in heaven because of His completed work of grace.  His perfect sacrifice and total forgiveness of all professed believers is completed (Acts 2:34; Heb. 1:3,13; Eph. 1:20; 2:6; Col. 3:1; Heb. 8:1; 10:12; 12:2).  Christ is depicted as faithfully entering the names of believers once and for all into His Book of Life (individuals, not churches).  Speaking metaphorically, He is not saying to the Father, “Forgive because I am presently sprinkling my blood,” but is saying, “The price was paid in full at Calvary and I forgave all their sins the moment they believed.”  Jesus is hearing our prayers, interceding for us, and disciplining us for failure to fully fellowship with Him.

            In summary, after the new birth, the confession of sins relates to the restoration of lost “fellowship” with God and does not relate to a renewal of incurred guilt.  This is where many get confused; many think that sins committed after the new birth must be confessed in order to be forgiven of new “guilt” in order to continue salvation itself. 

            If one sin committed after becoming a child of God caused God to re-pronounce guilt on the believer, then, of necessity, the believer must immediately fall from grace. 

17.  THE RESULT OF BAD WORKS

                        1 Cor.3:12 Now if any man builds upon the foundation with gold, silver, precious stones, wood, hay, straw, 

                        1 Cor. 3:13 each man's work will become evident; for the day will show it, because it is {to be} revealed with fire; and the fire itself will test the quality of each man's work. 

                        1 Cor. 3:14 If any man's work which he has built upon it remains, he shall receive a reward. 

                        1 Cor. 3:15 If any man's work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire.

            These texts are very clear regarding eternal security.  They are discussing the spiritual growth, or lack of spiritual growth of a believer who is “building on the foundation.”  “Building on the foundation” means that the person already has the foundation laid in the justification relationship with Jesus Christ.  By “building” the believer is performing works of witness (good and bad) and sanctification to grow spiritually and to promote God’s kingdom.

            The “foundation” is laid in Christ at the moment of regeneration and justification.  This foundational relationship is not at risk, nor is it being discussed.  This is a discussion of the quality of the works produced by a believer after he has become a new creation in Christ.   That is, it is a discussion of the quality of witnessing and Christian growth after justification. 

            It is important to note that these works were not produced in order to become justified, but followed justification (compare Eph. 2:8-10).  Good works neither produced the foundational status nor can bad works remove its existence in a fall from grace.

            A weak Christian does not rest on God’s provisions and does not grow in grace.  He does not witness and properly build on the foundation.  His works are not beneficial to God and are like the wood, hay, and stubble.  “He shall suffer loss” of rewards in heaven beyond being saved.  He might even regret his failure to witness to loved ones. 

            “But he himself shall be saved” proves that failure to grow spiritually does not cause one to fall from grace.  “Yet as through fire” means “barely saved” with nothing extra.

18.       BELIEVERS KNOW THEY HAVE BEEN SAVED

1 John  2:27  And as for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. 

1 John 5:13 These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life.

            True believers “know” that they “have eternal life” because the anointing of God abides, that is, “remains,” within them.  This means “eternal” life, “everlasting” life, and not just a new spiritual life.

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            SECTION TWO

DISCIPLINE: RESTORATION TO FELLOWSHIP

            Much of the confusion about the perseverance of the saints can be clarified by an understanding of Scriptural discipline.  Key to this section is Hebrews 12:6-8, which will be presented first in this section.

                        Heb. 12:6  For those whom the Lord loves He disciplines, and He scourges every son whom He receives.” 

                        Heb. 12:7It is for discipline that you endure; God deals with you as with sons; for what son is there whom {his} father does not discipline? 

                        Heb. 12:8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons

            The truth of Hebrews 12:6-8 should challenge every believer who is unsure about the doctrine of the perseverance of the saints, or eternal security.  God does not disown, but disciplines the children He loves (verse 6).  When disobedient, every true regenerated believer will certainly be disciplined.

            “Professing” believers who do not experience, or endure, disciplinary action from God exhibit evidence that they are not truly believers.

            The stronger that one believes in eternal security, the stronger that person should also believe in the certain discipline of God His Father.  It is noteworthy that, although God might discipline even to the point of death, there is no Biblical mention of a true believer being disciplined by eternal death, or a fall from saving grace.

                        1 Cor. 11:27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 

                        1 Cor. 11:28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 

                        1 Cor. 11:29 For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly. 

                        1 Cor. 11:30 For this reason many among you are weak and sick, and a number sleep. 

                        1 Cor. 11:31 But if we judged ourselves rightly, we should not be judged. 

                        1 Cor. 11:32 But when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world.         

            God often severely disciplines His children.  Ananias and Sapphira were physically killed by God as discipline (Acts 5).  Others have been thus disciplined (verse 30).  God’s discipline is distinct from the world’s discipline (verse 32).

SECTION THREE

            NOT ALL WHO PROFESS CHRIST ARE TRUE CHRISTIANS

            Unfortunately, every church and every denomination has many professing Christians within their congregations who have never truly accepted Christ.  These include pastors, elders, deacons, choir leaders, teachers and other influential leaders, often with impeccable reputations.

            Often only God knows who the unbelievers are and why they merely “profess” a faith instead of “possess” a faith that is real.  According to Romans 10:10, if a man does not “believe with the heart unto righteousness,” his profession is merely his own outward “work” to attain righteousness.

            These do not, and will not, persevere because they have never surrendered themselves to God’s calling and accepted Christ as their personal Lord and Savior.  These do not have eternal security because they never yielded their souls to the call of the Holy Spirit and never were sealed by Him.

Gal. 5:2  Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you.

Gal. 5:3  And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law.

Gal. 5:4  You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. 

Gal. 3:1  You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?

Gal. 3:2  This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith?

Gal. 3:3  Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4Did you suffer so many things in vain‑‑ if indeed it was in vain?

            Context shows that this text means “you have fallen from grace as a means of justification instead of faith” if you are trying to be saved by circumcision and works of the law.          

             Those seeking to be justified by works of law have never been saved at all.  This is the great declaration of Galatians beginning at 2:18.  None can ever be justified by works of the law.

            Therefore, these never were in a state of grace in order to “fall” out of a state of grace.  These had “fallen from correctly using grace to receive justification.”  They had severed themselves from Christ by replacing justification by faith with works of law.

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

2 Pet. 2:21  For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment delivered to them. 

            Verses 20 and 21 do not describe falling from grace.  Who are the “they” being discussed?  The context begins in verse 1,  “But false prophets also arose among the people, just as there will also be false teachers among you.”  They teach false doctrines, “Who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves.  And many will follow their sensuality, and because of them the way of the truth will be maligned; and in {their} greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep” (verses 1-3).  They are in the same category as the fallen angels (and Sodom and Gomorrah (verses 4-8). 

            In contrasting true and false believers, “the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment” (verse 9).

            These false prophets “indulge the flesh,” “despise authority,” and are “self-willed” (verse 10).  They do not even fear God’s angels (verses 10,11).  They are like “unreasoning animals” (verses 12,13).  They “never cease from sin” (verse 14).  “Forsaking the right way they have gone astray” (verse 15).”  “These are springs without water” (verse 17).  They “entice” “those who barely escape from the ones who live in error” (verse 18,20). [Notice: but the righteous do “barely” escape!]

            For a while they escape the defilement of the world by associating themselves with the church (verse 20).  They knew the way of righteousness, but did not accept it (verse 21).  They experienced no real change in status (verse 22).

            Since verses 1-19 are definitely not descriptions of true believers, these texts do not describe a true bliever’s fall from grace.

1 John 2:19  They went out from us, but they were not {really} of us; for if they had been of us, they would have remained with us; but {they went out,} in order that it might be shown that they all are not of us. 

            Not all of those who claim to be Christians are really Christians. 

SECTION FOUR

DIFFICULT TEXTS

            Ezek. 33:13  “When I say to the righteous he will surely live, and he {so} trusts in his righteousness that he commits iniquity, none of his righteous deeds will be remembered; but in that same iniquity of his which he has committed he will die. 

            Generally, the Old Testament does not speak in terms of spiritual birth and death.  Like most, this text speaks of physical, not spiritual death.  If this were speaking of spiritual death, it would prove that Old Testament saints were saved by works (which is not true).  Old Testament saints were saved, not because they trusted in their own righteousness, but because they had faith that they were God’s people who had been saved by blood atonement (Titus 2:11; Rom. 3:24). 

            God often disciplined disobedient Old and New Testament saints with death (1 Cor. 11:27-30).  God punished the iniquity of Old Testament Judah and Israel with physical death.

Matthew 24:13  “But the one who endures to the end, he shall be saved. 

            Matthew 24 is a discussion of Israel in the tribulation, and not the church.  Those who endure the persecutions of Antichrist and endure to the end of the Great Tribulation will be physically saved by the second coming of Christ.

            The Wycliffe Commentary says “the distinguishing mark of the saved Jewish remnant will be their enduring in faith to the end.”

            The Adam Clarke Commentary, referring to 70 A.D. says,  “The persecutions that shall come‑‑ unto the end; to the destruction of the Jewish polity, without growing cold or apostatizing‑‑ shall be saved, shall be delivered in all imminent dangers, and have his soul at last brought to an eternal glory.  It is very remarkable that not a single Christian perished in the destruction of Jerusalem.”

            The New Bible Commentary, referring to eternal security says, “Note that endurance is an essential corollary to true conversion.”

            John 15:2  “Every branch in Me that does not bear fruit, He takes away; and every {branch} that bears fruit, He prunes it, that it may bear more fruit. 

            Non fruit-bearing Christians may be “cut off” physically as severe discipline.  John 15 is not a discussion about eternal security and does not contradict texts like John 1:13; 3:16-19; 4:14; and 5:24 as discussed in section one.

            1 Cor. 9:27  but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified. 

            Paul is figuratively using the terminology of athletic contests to discuss his gospel mission.  While “competing” for souls as a preacher of the gospel, Paul needed to keep physically and spiritually fit.  Otherwise he might become unfit to preach (9:16-27).  Becoming physically “out of shape,” Paul could not endure the hard journeys and much physical abuse which he endured.  After training others for the gospel ministry, Paul did not want to become an unfit disqualified castaway and have to stand aside.

            Col. 1:21 And although you were formerly alienated and hostile in mind, {engaged} in evil deeds, 

            Col. 1:22       yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach-- 

Col. 1:23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister. 

            Colossians 1:22,23 are difficult texts to understand if taken outside of all of their surrounding texts and outside of the real meaning of “if.”

            The difficult phrase is, “If indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel.”  At casual reading this phrase appears to teach that one can fall from grace.   

            In the immediate context, the believer is no longer “alienated” (verse 21) and has already been “reconciled in his fleshly body through death” (verse 22).  This refers to the point of salvation called justification, or even regeneration.

            In the wider context, Paul takes for granted that his readers will persevere because they have already been redeemed.  Colossians is addressed “to the saints and faithful brethren” (1:2).  He says that the gospel in you “is constantly bearing fruit and increasing” “since the day you heard {of it} and understood” (1:6).  Paul prays for even more growth (1:9,10).  He assured believers that God has delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (1:13).  He said that, in Christ, we already have redemption, the forgiveness of sins (1:14).  And he said that “Christ in you [is] the hope of glory” (1:27).  In 1:28 Paul wants to add spiritual maturity to initial redemption “that we may present every man complete in Christ.” 

            Concerning “justification,” Jesus has already presented believers before the Father as “holy and blameless and beyond reproach.”  He has already done this through His own righteousnss which he imputed to the believer.

If this were not true, then Paul could not truthfully say that the believers have already been “delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (1:13), or that they already have “redemption, the forgiveness of sins” (1:14).  Neither could he say that believers have already been “reconciled” and are no longer “alienated.”

            However, concerning “santification,” Paul said in 1:23-29 that the gospel (being preached) among them is the “hope” of glory.  The word, “hope,” is the key to understanding 1:23.  Paul is not speaking of being moved away from their justification and standing before God, but he is speaking of being moved away from their “hope” of the gospel. 

            Believers who fail to grow in grace, who fail to remain “firmly established and steadfast” will become carnal, spiritualy blind, and lose sight of their hope.  2 Peter 1:10 says “Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble.”

            From’s God’s perspective, believers are eternally secure, but, from man’s perspective, believers can lose sight of their hope, stumble, and become unproductive.

            Robertson’s Word Pictures reminds us that the Greek for “if” is “ei” which is a “condition of the first class (determined as fulfilled) with a touch of eagerness.”  A first class Greek condition is better translated as “since” and anticipates compliance.

            The Wycliffe Commentary says, “And, while God's election is not vacillating, it can be affirmed only in terms of profession, conduct and the witness of the Spirit.”

            Adam Clarke Commentary says, “This will be the case if you, who have already believed in Christ Jesus, continue in that faith, grounded in the knowledge and love of God, and settled‑‑ made firm and perseveringly steadfast, in that state of salvation.”

            James 5:11  Behold, we count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and {is} merciful. 

            The “endurance” of Job did not involve falling from grace.  “Endurance” (Greek: hupo-menoo) means to abide and remain, even though things are not going well.

1 John 5:16  If anyone sees his brother committing a sin not {leading} to death, he shall ask and {God} will for him give life to those who commit sin not {leading} to death. There is a sin {leading} to death; I do not say that he should make request for this. 

            This text refers to fellow believers, “his brother.”  It is discussing physical, not spiritual death.  Again, God can, and does, punish disobedient believers with physical death.

            Rev. 3:1  `I know your deeds, that you have a name that you are alive, but you are dead. 

            Rev. 3:5  `He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels. 

            “Professed” (not true) believers only have a “name” that they are alive in Christ.  Actually, they are “dead” in their sins and have never had their names entered into the book of life.

            Verse 5 must be understood in the context of verse 1.  God’s citizens have eternal life, will overcome, and will never have their names blotted out of the book of life.  The “white garments” represent Christ’s righteousness, which is imputed to the believer at the moment of conversion.

SECTION FIVE

UNDERSTANDING HEBREWS

            Since the book of Hebrews appears to contain several alleged references to falling from grace, it deserves special attention. 

            Hebrews was written to believers in Jerusalem not long before the destruction of that city in 70 AD.  They were still more “Jewish-Christians” than “Christian-Jews.”  They still honored the Jewish high priesthood and the temple itself.  They probably still offered sacrifices and monetarily supported the system.  (Compare Acts 21:20-24.)

            It is obvious that their physical “salvation” was in jeopardy.  Jesus had warned them to escape quickly when they saw the Roman armies surround Jerusalem (Matthew 24:15-22; Luke 21; Mark 13).

            The continual aspect of “salvation” (sanctification) was also in jeopardy.  First, these believers must be convinced to sever their obsession with the earthly high priest and accept the reality of Christ’s high priesthood.  Secondly, they were being asked to sever their hope of an earthly Jerusalem and look toward a heavenly city.  Thirdly, they were also being asked to accept the reality of a heavenly sanctuary which was eternal and to prepare for the eventual destruction of the earthly temple.  The harsh warning of punishment for disobedience was very real. 

            An inability to accept these three enduring truths centered on their spiritual immaturity.  Many of them had become satisfied with elementary level doctrines and are their faith was too weak to endure the coming catastrophe (5:12 to 6:3).  They were in danger of physical, not spiritual death from Rome.

            Heb. 1:14 Are they [the angels] not all ministering spirits, sent out to render service for the sake of those who will inherit salvation? 

            Heb. 2:1        For this reason we must pay much closer attention to what we have heard, lest we drift away {from it.} 

            Since these texts discuss “drifting away” from “salvation,” many equate this drifting with falling away from “justification” and grace. 

            The simple English word, “will” or “shall” in verse 14 is actually a participle in Greek and “inherit” is an infinitive.  The phrase literally translated reads “being about to inherit”  or “being on the brink of inheriting” salvation.  (Greek: me/llonta$ klhronomein.)  The KJV says “shall be heirs,” the RSV says “about to obtain,” and the TLB says “are to receive.”

            “Mello” (will, shall) occurs over one hundred times in the New Testament, nine of which are in the book of Hebrews (1:14; 2:5; 6:5; 8:5; 10:1; 10:27; 11:8; 11:20; 13:14).  In almost every usage, these are not hypothetical subjective conditional actions that might or might not occur.  Instead, they are clearly definite events which will certainly take place.   Therefore, verse 14 clearly states that the angels are ministering to [eternally justified] believers who will definitely inherit salvation. 

            It is inaccurate to think that “salvation” in Scripture always refers to the process of justification, sanctification and glorification as a sort of “take it all or leave it all.”  “Salvation” can refer to all three or just one of the three without regard to the other two.  In Hebrews 6:9 good works and love “accompany salvation” and the word must refer to “justification.”  In 9:28 Christ will return for “salvation” which must refer to “glorification.”  In 11:7 “salvation” refers to the physical deliverance of Noah’s family.

            “For this reason,” since believers are the heirs of God’s salvation, they are also subject as heirs to His discipline if they “drift away” in disobedience.  This is the second major theme in the book of Hebrews!  God’s national heirs, Israel, were physically killed and scattered for disobedience.  Israel could have escaped its punishment through obedience (2:2).  The Church is subject to even more harsh discipline because it has received even greater revelation of God’s will.  By obeying God they would escape both the physical death from Rome and the spiritual discipline from God as disobedience children (2:3,4).  The reason that God disciplines believers so harshly is because they have such a noble future (2:5-8).

            The danger is in “drifting” away, or slowly “slipping” away from what we “have heard,” (2:1), “the word spoken” (2:2), not from the justification of eternal salvation.  Drifting away from the truths of God’s word brings certain discipline to His children, a “just recompense” (2:2).  God does not like to discipline children any more than we like to discipline our own children.  He would prefer that we obey what we have heard in His word and receive all the blessings of salvation offered, even those of sanctification.  The Jewish-Christians in Jerusalem were “neglecting” to grow in grace and required this letter of reprimand and assurance.

            Heb. 3:6  but Christ {was faithful} as a Son over His house whose house we are, if we hold fast our confidence and the boast of our hope firm until the end. 

            Chapter three begins with “Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession.”  The author is speaking corporately, comparing the “house” of the church with the “house” of Moses, national Israel.

            Moses’ house hardened their hearts and provoked and tested God in the wilderness.  As God’s blood-bought nation who had experienced the Passover and the Red Sea, God severely disciplined them by not allowing them into Canaan, His “rest”...this included Moses!  The punishment to the “house” was physical, not spiritual death (3:5-11).  Just because Moses died physically before entering Canaan does not mean that he was not saved spiritually.

            This text does not teach that we are saved by grace through faith, and kept saved by holding fast by confidence.  This reminds us of the rebuke in Galatians 3:3 “Are you so foolish?  Having begun by the Spirit, are you now being perfected by the flesh?”  The “house” can be punished corporately, just as a “church” can be punished corporately, without affecting the spiritual standing of individual members within it (as in Revelation 2 and 3).

            Heb. 3:12  Take care, brethren, lest there should be in any one of you an evil, unbelieving heart, in falling away from the living God. 

            Heb. 3:13 But encourage one another day after day, as long as it is {still} called “Today,” lest any one of you be hardened by the deceitfulness of sin. 

            Heb. 3:14 For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end.

            Chapter two ends with, “He is able to come to the aid of those who are tempted” (2:18).  Chapters 3 and 4 compare Old Testament Israel with those who grasp salvation through faith in Christ.

            Old Testament Israel had been redeemed by the Passover blood, washed in the Red Sea experience, and kept unto the faith by the Mosaic Law.  However, they did not “hold fast” by faith and were physically killed before entering Canaan (chapters 3 and 4).         

            Being disobedient, they were useless to God if they did not “hold fast,” by continual spiritual growth until they reached Canaan.  Of the original millions who experienced the Passover and Red Sea miracles, all except Joshua and Caleb received the discipline of physical death as God’s children.  They fell away from the endurance of sanctification and died in the wilderness, including Moses, Aaron, and many other saints. 

            There is no indication, however, that they fell away from justification.  Such a fall is not being discussed.  It is enough for the writer of Hebrews to remind his readers of the physical death suffered in the wilderness and compare that situation with the coming destruction of Jerusalem.                  

Heb. 6:4  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, 

            Heb. 6:5 and have tasted the good word of God and the powers of the age to come, 

            Heb. 6:6 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. 

            These are favorite texts for those who think that true believers can fall from grace.  These verses are, admittedly, quite difficult to understand, and have been interpreted many different ways. 

            If these texts refer to those who have actually “fallen away” from a state of grace, they prove too much!  The texts would then teach that it is impossible for those who have fallen to be saved a second time!  They would then teach “once saved, then lost, ALWAYS lost”!

            One good explanation is that “those” of 6:4 who “have fallen away” refers backwards to the baby Christians of 5:12,13.  In such case, the past tense verbs “have been enlightened,” “have tasted” and “have been made partakers,” refers to true believers.  The present tense verbs, “crucifying” and “putting to shame,” indicate the real problem.  As long as they are presently, continually, denying Christ, it really is impossible to “renew,” or restore them to fellowship, by repentance.

            A second backward-referring solution is that “those” refers to believers who are stuck on the ABCs, the elementary teachings, of Christian doctrine, as indicated by their desire to return to repentance, the first principle (6:1,2).  The crisis of the Jewish-Christian church in Jerusalem required spiritually adult believers if the church were to survive.  From the context of 5:11 to 6:3 that maturity was lacking.  It was too late, that is, impossible to “go back to basics,” i.e. repentance and the first principles, in order to renew the church now!  It required adult spirituality.  They must accept and apply the truths of Christ’s high priesthood immediately.

            A third of many explanations is that “those” of 6:4 who “have fallen away” refers forwards to the “thorns and thistles” of 6:7,8.  The past tense verbs refer to “blessing by association” only, and not to true regeneration.  "Those" were "professing," not "true" believers.  As long as their activities were present-tense continuing, it was, of course, impossible to renew them to original justification by means of repentance.  One cannot gain forgiveness for sins which he is cherishing and has no intention of forsaking.

            This view says that the key to verses 4‑6 is found in verses 7‑9.  "Those" of verses 4‑6 is contrasted with "we" of verse 9.  Many un-converted “church members” continually partake of the blessings of the corporate body merely by associating with the body.  Although drawn by the Spirit, they have never experienced a real spiritual change, and merely go through the motions of being Christians.  These will eventually “fall away.”  “Faith” is the missing ingredient, not “repentance.”  It is impossible for “repentance” alone (without faith) to convert the sinner.  "Those" while drinking of God's rain, only produce thorns and thistles, and deserve being burned (verse 8).  

            "We," the "beloved," who bring forth useful fruit and receive a blessing from God, "are convinced of better things concerning you, and things that accompany salvation" (verses 7 and 9).  True believers shall endure. 

            Heb. 10:26  For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 

            [[compare “no sacrifice”: 10:4-8]]