Chapter Five
Perseverance of the Saints

The Illogical Basis of Arminian "Eternal Security"

       The fifth and final point of the Reformed system is called the perseverance of the saints. This doctrine teaches that those whom God elected to salvation and whom the Son has redeemed, are likewise those whom the Spirit permanently seals and preserves. Although the name by which it is most commonly known can be misleading to those who do not really understand it, the doctrine of the final perseverance of God's elect does not focus upon what Christians must do to either earn or secure their salvation, but what they will do as a result of God's saving grace.⁽¹⁾ As in the preceding points, God alone deserves and receives all the glory.
       It is at this point that most Arminians display the inconsistency of their personal beliefs, for though they reject God's sovereignty in salvation and elevate man's free will in choosing, popular teachers such as Charles Stanley nevertheless hold to the maxim of "once saved, always saved," or "eternal security," as it is often called.⁽²⁾ In other words, the free will of man prior to salvation is vehemently defended, but is then implicitly denied by teaching that, once redeemed, the believer no longer has the free will to walk away from Christ. James White wrote:

       What is so odd about this, you ask? Well, quite simply, it makes no sense. If it was man's decision to get involved with this whole concept of Christianity, and God was helpless to save him without his cooperation and help, then why, having entered into the bargain, can he not just up and quit? If it was my choice to join up, why isn't it my choice to get out? If man had a part in saving himself, he is highly likely to mess up somewhere down the road, and lose his salvation, or, without question, he can decide he doesn't like the living arrangements for eternity, and make arrangements on his own.⁽³⁾

       Other Arminians, however, see how their system is undermined when even one point of Calvinism is given credence. For example, Daniel Corner, who mistakingly attributed the "eternal security" position to Calvinism,⁽⁴⁾ wrote:

       Though painful to admit, you potentially can still go to hell, even if you are a Christian at this moment! To believe otherwise is to be deceived about the Biblical record!...
       There is a "secure position" in Christ, but it is one from which we can still "fall".... We must continue to follow Christ so that we will "never perish"....
       Yes, God will always do His part to protect us spiritually and He will never fail, but there is still free will and the human responsibility [emphasis in original].⁽⁵⁾

       Of course, Corner was merely calling his fellow Arminians back to the historic position of the Remonstrants: "True believers can fall from true faith and fall into such sins as cannot be consistent with true and justifying faith; and not only can this happen, but it also not infrequently occurs. True believers can through their own fault fall into horrible sins and blasphemies, persevere and die in the same: and accordingly they can finally fall away and go lost."⁽⁶⁾

A Warning to Jewish Converts

       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, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame (Hebrews 6:4-6).

       This passage is perhaps most often quoted in opposition to the doctrine of the perseverance of the saints. As pointed out by Arthur W. Pink, "It is at this point that the hottest fights between Calvinists and Arminians have been waged."⁽⁷⁾ In Clark Pinnock's case, these and other verses in the epistle to the Hebrews provided the initial catalyst for his eventual rejection of Calvinism in favor of Arminianism:

       I held onto this view [five-point Calvinism] until about 1970, when one of the links in the chain of the tight Calvinian logic broke. It had to do with the doctrine of the perseverance of the saints, likely the weakest link in Calvinian logic, scripturally speaking. I was teaching at Trinity Evangelical Divinity School at the time and attending to the doctrine particularly in the book of Hebrews. If in fact believers enjoy the kind of absolute security Calvinism had taught me they do, I found I could not make very good sense of the vigorous exhortations to persevere or the awesome warnings not to fall away from Christ, which the book addresses to Christians.⁽⁸⁾

       Before beginning a careful exegesis of these admittedly difficult verses, we must first return the entire epistle to the historical and cultural setting in which it was penned. As its very title indicates, this epistle was originally written to first-century Hebrews who had converted to Christianity. As seen throughout, the author's intent was to explain God's "new covenant" with His people from a distinctly Jewish perspective.
       Though it certainly was God's will that His Son should die in propitiation of the sins of both Jews and Gentiles, this gracious act of love was accomplished through the means of the wicked actions of God's enemies. It should be remembered that, though Christ died upon a Roman cross, it was the leaders of the Jewish nation and religion who had clamored for His death. As was the case many times in the Old Testament, the nation as a whole would have been held responsible for this horrendous crime had Jesus Himself not entreated the Father to forgive them on account of their ignorance (1 Chronicles 21:17; cf. Luke 23:34).
       Among the multitudes who had gathered to witness the crucifixion and had been instigated by the Scribes and Pharisees to mock and scorn Christ, many no doubt were later to be found amongst those giving assent to Him as the Jewish Messiah. These, at least outwardly, had accepted the terms of the New Covenant, and, therefore, if they later forsook their professed faith, they had nowhere else to go but back into the apostate religious system from whence they came. In reuniting with those who crucified the Lord Jesus, they could no longer benefit from Christ's premortem intercession (Luke 23:34), since they could no longer claim ignorance. Neither could they claim the righteous status of the God-fearing Israelites who had lived before the advent of Christ, for they had actually seen with their own eyes the fulfillment of the promises which their forefathers embraced by faith without seeing (Hebrews 11:13). Thus, in returning to Judaism, they were, in a very real sense, "crucify[ing] to themselves the Son of God afresh." Furthermore, since the elaborate sacrificial system of the Old Covenant had been rendered theologically obsolete by the sacrifice of Christ, and actually by the later destruction of the Temple in A.D. 70, in rejecting Him as their "Paschal Lamb," these Jews no longer had any means by which their sins could be forgiven (Hebrews 9:22, 10:26-27). Consequently, as is the case with modern-day Jews who reject Christ, they were cut off from God's favor and lost forever:

       A clear and growing faith, in heavenly things was needed to preserve Jewish Christians from relapse. To return to Judaism was to give up Christ, who had left their house "desolate." It was to fall from grace, and place themselves not only under the general curse of the Law, but that particular imprecation which had brought the guilt of Jesus' blood on the reprobate and blinded nation of His murderers [emphasis in original].⁽⁹⁾

       Those addressed were Hebrew Christians, who, discouraged and persecuted (10:32-39), were tempted to return to Judaism. Before being received again into the synagogue they would be publicly required to make the following statements (10:29): that Jesus was not the Son of God; that His blood was rightly shed as that of a common malefactor; and that His miracles were done by the power of the evil one. All this is implied in 10:29.... Before their conversion they had belonged to the nation which had crucified Christ; to return to the synagogue would be to crucify to themselves the Son of God afresh and put Him to an open shame; it would be an awful sin of apostasy (Heb. 6:6); it would be like the unpardonable sin for which there is no forgiveness, because the one so hardened as to commit it cannot be "renewed unto repentance"; it would be worthy of a worse punishment than that of death (10:28); it would mean incurring the vengeance of the living God (10:30-31).⁽¹⁰⁾

Are the "Enlightened" Necessarily True Believers?

       It is the nature of the living Word that, though originally addressed to a specific audience, it is later broadened in application by the Holy Spirit to all men within the Body of Christ. Such is clearly the case with Hebrews 6:4-6. Though the Gentile members of the Church are obviously not in danger of returning to Judaism, they are nevertheless faced with the equivalent peril of returning to the darkness of the world system. It is in this light that the Calvinist-Arminian debate is perpetuated, and is therefore the setting in which we must now examine the passage.
       Arminians point out that the subject cannot be other than true believers for three reasons. First, these people are spoken of as having been "once enlightened." The same Greek word (photiathentes) is used here as in Hebrews 10:32, which speaks of apparent believers who have been "illuminated." Secondly, they are described as "partakers of the Holy Ghost." Lastly, they are said to have "tasted of the heavenly gift" and "the good word of God, and the powers of the world to come." All of these phrases are taken as references to spiritual regeneration. Hence, the Arminians concludes, Christians can and some in fact do fall away and lose their salvation.⁽¹¹⁾
       We begin our rebuttal with verse four, in which the Greek word photiathentes is of primary interest. This verb most often signifies "to give light or knowledge by teaching,"⁽¹²⁾ and is found to carry this meaning in the Septuagint translation of such Old Testament passages as Judges 13:8 ("O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do....") and 2 Kings 12:2 ("And Jehoash did that which was right in the sight of the LORD all his days wherein Jehoiada the priest instructed him"). In the New Testament, photiathentes may also carry the additional implication of "to manifest" or "to bring to light," as in 1 Corinthians 4:5 ("Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts") and 2 Timothy 1:10 ("...[O]ur Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel"). The strict definition of spiritual regeneration therefore cannot be forced onto Hebrews 6:4, for, as Pink observed, "'Enlightened' here means to be instructed in the doctrine of the Gospel, so as to have a clear apprehension of it."⁽¹³⁾
       Through the sacred truths of the Scriptures are only fully comprehended by "he that is spiritual" (1 Corinthians 2:15), it is possible for the carnal mind to achieve at least some degree of understanding with regards to God's Word, yet not have it engrafted into his heart by the Holy Spirit (James 1:21). For example, an unbeliever can be made to understand intellectually that Christ paid the penalty for sin, and yet not have this fact applied to his soul so as to be transformed by it. It is also possible for a man to grasp various other doctrines of Christianity and to be entirely orthodox in his views of the Trinity, the bodily resurrection, eternal damnation, etc., and still remain unregenerate. It is to such a man that James 2:19 is addressed: "Thou believest that there is one God; thou doest well: the devils also believe, and tremble."
       Indeed, entire nations have received "enlightenment" from the public preaching of the Gospel, and yet it certainly would be foolish to view every recipient of this "enlightenment" as truly regenerate. A survey of the moral climate of the United States alone, perhaps one of the most "Christianized" nations ever to exist, will verify this assertion. It is certain that the militant homosexual activists, the abortion rights groups, the pornographers, the drug dealers, et. al., have been "enlightened" as to the commandments of God, but they respond by despising their Creator and persecuting His people: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). It is clear that to be "enlightened" to the Gospel does not necessarily mean that a man has been inwardly changed by it. It is also interesting to note that some of the early Church fathers referred to those undergoing baptism as "illumined ones."⁽¹⁴⁾ Thus, the Syriac version of Hebrews 6:4 literally reads, "Those who once have descended into baptism." Whether we understand the verse in this way, or as a description of those who sit under the instruction of the Word of God, we are by no means compelled to accept the Arminian's claim that such are true believers.

The Difference Between "Tasting" and "Ingesting"

       We come now to that portion of our text which speaks of those who have "tasted of the heavenly gift... [and] the good word of God, and the powers of the world to come." The Greek verb geuo (to taste) has a variety of meanings, depending upon the context. In the majority of cases, however, geuo has much the same connotation of a mere sampling with the tongue as our English verb to taste. Hebrews 6:4-5 is clearly one of these cases. Even some Arminians, such as W.E. Vine, have seen this "tasting" of salvation as being "different from receiving it."⁽¹⁵⁾ Matthew Henry wrote, "They may taste of the heavenly gift like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it."⁽¹⁶⁾ This same sense can be seen in Matthew 27:34, in which polluted wine was offered to the crucified Christ, but "when he had tasted thereof, he would not drink." Even though Jesus did "taste death for every man" (Hebrews 2:9),⁽¹⁷⁾ and thus actually died, this meaning of the verb cannot be applied to Hebrews 6:4-5.
       It is clear that the New Testament writers associated true salvation with the verbs trogo (to eat) and pino (to drink) rather than the weaker geuo. In John 6:53, the Lord Jesus said, "Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Thus, true saving faith is not content with mere intellectual assent to the truths of the Gospel (typified by a mere taste with the tongue), but actually assimilates the principles of Christ into the heart (typified by taking food or drink into the stomach to be digested). It is to the latter group that Christ's promise is given: "Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day" (John 6:54). This promise is unconditional.⁽¹⁸⁾
       In Hebrews 6:7-8, a metaphorical contrast is made between "the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed," and "that which beareth thorns and briers." The first land (the elect) actually ingests the nourishment of the rain (the Gospel), while the second land (the false professor) does not. Beneath a top soil that is moistened by the elements and loosened by the blade of the tiller's plow, lies soil that is barren and useless.
       Several other passages support this interpretation. The first of these is the parable of the sower found in Mark 4:1-20. Jesus here described four kinds of soil: the hard-packed dirt of the wayside, the sparse soil of the stony ground, the soil corrupted by thorns, and the good ground. The dirt of the wayside is an illustration of that which is outside the sower's field (the visible Church) and is therefore not relevant to our discussion, being an obvious reference to those who reject the Gospel outright and claim no fellowship whatsoever with Christ. The second and the third soils, however, are included within the boundaries of the field, though on its outer perimeters. These refer to those who outwardly associate themselves with the Church and, to at least some degree, receive some of its blessings, but inwardly retain an allegiance to and a desire for the sinful lifestyle they apparently abandoned so that they are eventually enticed back into the world. Only those of the fourth group, represented by the good ground, remain in the Church and grow to "bring forth... fruits meet for repentance" (Matthew 3:8). Christ said, "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil" (Luke 6:45). We cannot, therefore, entertain the thought that the second and third groups are in fact true believers, but instead they are examples of tares amongst the wheat (Mark 13:24). It is not a mere profession of faith in Christ that is evidence of true salvation, but a life that is increasingly "conformed to the image of [God's] Son" (Romans 8:29).⁽¹⁹⁾
       Returning to the sixth chapter of Hebrews, we see exactly this distinction being made between the land which "bringeth forth herbs meet for them by whom it is dressed," and the land that "beareth thorns and briers." Since "a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit" (Matthew 7:18), these are those who outwardly align themselves with the Savior, but inwardly are not known by Him:

       Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity (Matthew 7:21-23).

Judas Iscariot Was a False Professor

       The writer of Hebrews continued on in verse four to speak of those who "were made partakers of the Holy Ghost." Reformed commentators unanimously interpret this phrase as a reference to the temporal bestowal of the miracle-working power and other external graces of the Holy Spirit upon the religious unregenerate who had associated themselves with the Church. That the reprobate may possess these gifts temporarily is evident throughout both the Old and New Testaments, the most notable of which was Judas Iscariot. There is no doubt that the supernatural gifts of healing, casting out of demons, etc., as well as the ability to herald the coming Kingdom, were equally present with Judas as with the other eleven disciples, for he was never suspected to be an enemy by those with whom he associated so closely for the three and a half years of Christ's earthly ministry.
       Arminians, of course, would claim Judas as a prime example of a true believer who eventually apostatized, pointing out that he had intimate contact with Christ for an extended amount of time, he fellowshipped with other believers, and even exhibited the aforementioned gifts of the Holy Spirit.⁽²⁰⁾ All of these "evidences," however, were but external in nature. It is the heart of a man, though hidden to others around him, that is, as Hebrews 4:13 states, "naked and opened unto the eyes of him with whom we have to do." The fact that Judas was able to delude his companions for so long is certainly not conclusive proof that he was truly regenerate. Indeed, Christ knew from the very beginning that Judas' "faith" was temporary and that he was motivated by greed and selfish ambition rather than by a genuine love for God. In fact, long before Judas visibly apostatized, Jesus had referred to him as "a devil" (John 6:70). The comments of Louis Berkhof are instructive: "They are in the covenant... as far as the common covenant blessings are concerned. Though they do not experience the regenerating influence of the Holy Spirit, yet they are subject to certain special operations and influences of the Holy Spirit. The Spirit strives with them in a special manner, convicts them of sin, enlightens them in a measure, and enriches them with the blessings of common grace."⁽²¹⁾
       It is clear that the myth of free will lies at the heart of the Arminian's misunderstanding of this passage in Hebrews. It is assumed that since men are supposedly able to choose to be saved, it must follow that if they have also chosen to join themselves to the visible Church then they are to be viewed as truly regenerate and never suspected to be otherwise. Keeping in mind the biblical doctrine of fallen man's inability to change his own spiritual condition, the Calvinist rejects this as a false assumption, pointing out such imposters as yet another example of man's depravity. Not all who followed Christ during His earthly ministry did so out of genuine love for Him and acceptance of what He taught. Multitudes were initially attracted to Him because of what benefits they might receive at His hands, such as free meals, healings, social prestige and recognition, or even the presumption of eternal life (Matthew 19:16). Today, the situation is no different. Thousands upon thousands are lured forward in "altar calls" to a god who promises health, wealth, emotional healing, and a boost to the self-esteem, but when the bid to "come and die" is given, these hypocrites are nowhere to be found.
       As pointed out by the late Matthew Henry, "among these who are nominal Christians, there are many who are real infidels."⁽²²⁾ Though believers may oftentimes be fooled by these "ravening wolves" in "sheep's clothing" (Matthew 7:15), perceiving their apparent display of religious affection as evidence of true saving faith, "the unbelief of hypocrites is naked and open before the eyes of Christ."⁽²³⁾ As mentioned before, Christ will deny having ever known these professed Christians, and yet in John 10:14 we are told that He does in fact know His sheep. Unless one is willing to attribute a faulty memory to the omniscient Lord, we are forced to conclude that such apostates were never known by Christ because they were never His sheep.
       Hebrews 6:4-8 and other similar passages stand as solemn warnings to such men as these to, as Paul stated, "examine yourselves, whether ye be in the faith; prove your own selves" (2 Corinthians 13:5). However, the writer concluded his warning to the hypocrites by turning his attention to and offering the following words of comfort to the genuine believers in his audience: "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak" (Hebrews 6:9). An obvious distinction was made here by the writer of this epistle between the things previously spoken of — the temporary faith and diseased fruit of those who fall away — and the "better things... that accompany salvation." These "better things" are described in the subsequent verses as persevering "work and labour of love" (verse 10), "diligence to the full assurance of hope unto the end" (verse 11), and "faith and patience" which will "inherit the promises" (verse 12). Thus, rather than supporting the Arminian claim that true believers can "potentially go to hell,"⁽²⁴⁾ this passage instead offers conclusive testimony that, while leaving the reprobate to themselves, God will faithfully preserve those whom He has elected to salvation in Christ: "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (Hebrews:10:38-39).

The Holy Spirit is the Earnest of Salvation

       As before, the importance of allowing Scripture to interpret itself must again be stressed. It may be granted that there are a handful of passages which can be interpreted in such a way as to deny the perseverance of the saints. However, the overwhelming message of the New Testament is that believers are securely held by the power and will of God. Thus, the difficult few should be interpreted in light of the easily-understood many, not vice versa. Below are given but a selection of a multitude of passages which offer assurance to the true believer:

       There is now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death....
       What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God who justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us....
       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 creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Romans 8:1-2, 31-34, 38-39).

         Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts (2 Corinthians 1:21-22).

         In [Christ] also we have obtained an inheritance, being predestined according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory (Ephesians 1:13-14).

         I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ (Philippians 1:3-6).

       Paul consistently taught that God's grace was bestowed upon His elect "not of works, lest any man should boast" (Ephesians 2:9). How then could he elsewhere teach that, once saved and sealed by the Holy Spirit, a man's salvation is thereafter sustained, not by God's faithfulness to His promises, but rather by his own good works? Indeed, the entire epistle to the Galatians was written as a direct refutation of such a heresy as this. In Galatians 3:3, Paul asked, "Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" It is true that he also exhorted the believer in Philippians 2:12 to "work out your own salvation with fear and trembling," but the very next verse should put this duty in its proper perspective: "For it is God which worketh in you both to will and to do of his good pleasure." What is the "good pleasure" of God? Let the Lord Jesus Himself answer: "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke 12:32). If it is God's "good pleasure" to give His elect eternal life, and He not only seals His people with the Holy Spirit but also works in their hearts to accomplish this end, can it be doubted that His purpose will be accomplished? Let such an impious thought return to the pit from whence it came.
       Though the Christian is to be ever mindful of maintaining a holy life, he is nevertheless not to fear the loss of his eternal inheritance in heaven should he ever stumble in his walk with Christ.⁽²⁵⁾ Just as an earthly father holds his own child securely by the hand, the heavenly Father so holds those who have trusted in Him to save them. Furthermore, the Holy Spirit has taken up residence within his heart as Comforter and Chastener — the first in times of distress; the latter in times of sin. It is this same Spirit who will never leave the redeemed child of God for "the gifts and calling of God are without repentance" (Romans 11:29).

Christ's Promise of Eternal Life

       If the testimony of the Apostle Paul is not sufficient to convince the obstinate Arminian, we turn now to the words of our Savior Himself. In Luke 22:32, Jesus prayed for Peter that his faith would not fail. That this prayer was not for Peter's sake only, but for all Christians, is clearly seen in Christ's final prayer at the Passover meal:

       I pray for them: I pray not for the world, but for them which thou has given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled....
       I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil....
       Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovest me before the foundation of the world (John 17:9-12, 15, 24).

       In John 11:42, we read of Christ's confidence that His prayers were always heard by the Father. In light of His promise in John 14:16 ("I will pray to the Father, and he shall give...."), it would be impious to insinuate that Christ's Passover prayer was not heard by the Father, and that some of God's elect could indeed perish. How dare any man, especially a professed believer, belie the very words of the Son of God when He said, "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day" (John 6:37-39). Surely it cannot be claimed that Christ is somehow lacking in His ability to fulfill the Father's will that He keep those who have been entrusted to His care, or that He will ever violate His holy trust by driving one of the elect away.⁽²⁶⁾ No, the Arminian may answer, Christ would not reject the believer unless he first rejects Christ.⁽²⁷⁾ However, this reply ignores the fact that the love instilled in the hearts of God's elect is not the fickle affection produced by a man-centered "gospel." To the contrary, the love which the true believer has toward God keeps His commandments (John 14:15), believes and endures (1 Corinthians 13:7), and never fails (1 Corinthians 13:8). The elect cannot and will not reject Christ because they are "members of his body, of his flesh, and of his bones" (Ephesians 5:30; cf. 1 Corinthians 6:17).
       Against the attacks of Arminianism, God's promise to those who really belong to Him stands firm and true:

       And they shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me (Jeremiah 32:38-4).

         For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life....
       My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. I and my Father are one (John 3:16, 10:27-30).

Do Arminians Slander the Godhead?

       In his essay for The Grace of God/The Will of Man, William Abraham wrote, "It is Calvinists, not Arminians, who have a problem in providing adequate resources for a healthy doctrine of assurance. It is small wonder then that those who have meditated thoroughly on the doctrines of Calvinism in a personal and existential way have been driven at times to despair."⁽²⁸⁾ In light of what we have seen of the doctrines of Calvinism, the absurdity of such a remark goes without saying. After all, what greater basis can there possibly be for a "healthy assurance" than the faithfulness of the eternal, immutable, and sovereign God? Can it be said that a God who is omnipotent in drawing sinners to Himself is lacking in power to keep saints from falling away? If, while we were "enmity against God" (Romans 8:7), and "children of wrath" (Ephesians 2:3), and "enemies in [our] minds by wicked works" (Colossians 1:21), the Father demonstrated His mercy and love by redeeming us through His Son, why then would He disown us now that we are "accepted in the beloved" (Ephesians 1:6)? Can the true Christian, whose very nature has been changed by the indwelling Spirit, ever find himself in a condition that surpasses his former state in rebellion and wickedness? One could hardly think so: "If God justified and reconciled us when we were enemies, much more will He save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly do the less, which is when we are friends, to use us friendly and to be kind to us."⁽²⁹⁾
       The doctrine that a saint can fall from grace, while attempting to uphold the believer's responsibility to live a holy life, actually slanders the very Godhead itself. First of all, it denigrates the omniscience of the Father, who, in electing individuals for eternal life, failed to take into account those postregenerational sins which would later disqualify them for Heaven. Secondly, it demeans the atoning sacrifice of the Son by implying that in shedding His Blood, Christ did not provide a full propititation for sin, but only a partial payment to which the believer must himself continue to enhance by his own faithfulness. And finally, it blasphemes the Holy Spirit by declaring that He who is powerful enough to regenerate a lost sinner is somehow unable to maintain and preserve His own work. Though such a teaching is compatible with the finite deism of Clark Pinnock's process theology,⁽³⁰⁾ a god that is not all knowing, a savior that does not fully save, and a preserver that is impotent to keep his own, bear no resemblance to the Persons of the Almighty Trinity revealed in Scripture. The false godhead of Arminianism is therefore an idol.
       To be sure, nearly all Christians can think of at least one man or woman who maintained a religious facade for a time, perhaps even for years, and yet eventually turned their back on Christ, never to return. We all can bring to mind at least one individual who was once doctrinally sound and active in sharing the Gospel with others, and yet now is found entangled in a false belief system which denies the essential tenets of the biblical faith. The task before us is not to determine how to interpret the Bible to fit our experiences, but how to interpret and conform our experiences according to the clear teachings of the Scriptures. When faced with a troubling instance of apostasy, we need look no further than 1 John 2:19 for the reason: "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."

Endnotes

1. One example of how this doctrine has been misunderstood is found in the following statement of Curtis Hutson:

       The Bible teaches, and I believe in, the eternal security of the born-again believer. The man who has trusted Jesus Christ has everlasting life and will never perish. But the security of the believer does not depend upon his perseverance.
       I do not know a single Bible verse that says anything about the saints' persevering, but there are several Bible verses that mention the fact that the saints have been preserved. Perseverance is one thing. Preservation is another. No. The saints do not persevere; they are preserved (Why I Disagree With All Five Points of Calvinism [Murfreesboro, Tennessee: Sword of the Lord, 1980], page 16).

       The absurdity of Mr. Hutson's last statement is obvious in light of the Reformed belief that believers persevere only because they are preserved. Neither John Calvin nor any other Reformed theologian ever claimed that the believer's security is founded in his own perseverance. Rather, this was the position taken by John Wesley, who was a staunch opponent of Calvinism. Ironically, in his book, The Believer's Security, Daniel Corner faults Calvinists for teaching the very opposite of what Hutson has accused them of teaching. This sort of ignorance of Calvinism is rampant in Arminian circles.
       Incidentally, some modern Reformed theologians have suggested that this doctrine be referred to as the preservation of the saints to avoid just such confusion. Indeed, this appellation would be a more accurate description of what is done to and for the elect, not what they themselves must do (reference: Sproul, Chosen By God, page 174).

2. Charles Stanley, Eternal Security: Can You Be Sure? (Nashville, Tennessee: Oliver-Nelson Books, 1990).

3. James White, Drawn By the Father (Southbridge, Massachusetts: Crowne Publications, 1991), page 28.

4. Daniel Corner, The Believer's Security: Is It Unconditional? (Washington, Pennsylvania: Evangelical Outreach, 1995), page 1.

5. Corner, ibid., pages 96-97, 105-106.

6. Opinions of the Remonstrants, Section IV:3-4.

7. Arthur W. Pink, An Exposition of Hebrews (Grand Rapids, Michigan: Baker Book House, 1954), page 285.

8. Pinnock, "From Augustine," page 17.

9. A. Pridham, quoted by Pink, Hebrews, page 288.

10. Myer Pearlman, Knowing the Doctrines of the Bible (Springfield, Missouri: Gospel Publishing House, 1937), pages 271-272.

11. Arminians who quote this verse to support the doctrine that a saint may forfeit his salvation insist that theirs is the only interpretation which considers the literal and plain sense of the text. However, most Arminians are not as literal and consistent in their reading of this passage as they would like to think. In many Arminian congregations, "backslidden" Christians are exhorted to repent of their sins and, like the prodigal son, return to the Father. Altar calls are often given, not only for rank unbelievers, but for those "who have fallen away," all the while ignoring the literal and plain words of the writer of the epistle to the Hebrews: "For it is impossible... to renew them again unto repentance...." (Hebrews 6:4, 6). If this passage does in fact teach that a true believer can lose his salvation, it also teaches that he can never get it back. Very few Arminians are willing to admit to this conclusion due to the abject terror it would inspire in the hearts of their hearers, who could never be certain just how much of God's mercy remains for them before they are eternally lost. Perhaps this is what Charles Spurgeon had in mind when he wrote, "I do not know how some people, who believe that a Christian can fall from grace, manage to be happy. It must be a very commendable thing in them to be able to get through a day without despair" (Autobiography, Volume 1, page 169).

12. Pink, Hebrews, page 290.

13. Pink, ibid.

14. Justin Martyr, First Apology, LXI.

15. Vine, Expository Dictionary, page 1134.

16. Henry, Commentary, page 1916.

17. It is unfortunate that the King James Version renders this verse using "every man," for this implies a universal atonement, which, we have seen, is an unbiblical doctrine. The Greek word panta (every or all) is neuter and is not followed by the word anthropos (man). Literally, this verse reads: "...so that by [the] grace of God for every he might taste death." What then does every refer to? In context with the entire book of Hebrews, it must be understood as referring back to "us" (1:2), "thy fellows" (1:9), "my brethren" (2:11-12), "the children which God hath given me" (2:13), etc. In other words, Christ tasted death for every one of the elect, not for every man on earth.

18. It is true that Christ elsewhere added conditions to virtually the same promise. For example, He said, "[H]e that endureth to the end shall be saved" (Matthew 10:22); "[I]f thou wilt enter into life, keep the commandments" (Matthew 19:17); "If ye keep my commandments, ye shall abide in my love... Ye are my friends, if ye do whatsoever I command you" (John 15:10, 14), etc. However, it should be noted that the crowds to which Christ spoke were nearly always a mixture of true believers and hypocrites. Hence, His words often served both as an assurance to the elect who would demonstrate their election by persevering, and as a warning to those of temporary and shallow faith. True Christians do not need conditions of obedience placed upon them, because the Lord has promised, "I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people" (Jeremiah 31:33; cf. Ezekiel 36:25-27-). They therefore "delight in the law of God after the inward man" (Romans 7:22). The reprobate, however, who for whatever selfish reason associates himself with Christ, does need to be imposed upon by these conditions so that his hypocrisy may be manifest not only to others, but to himself as well.

19. The reader is encouraged to obtain and read John MacArthur's excellent book, The Gospel According to Jesus (Grand Rapids, Michigan: Zondervan Publishing House, 1994).

20. Corner, Believer's Security, pages 32-34.

21. Berkhof, Systematic Theology, page 289.

22. Henry, Commentary, page 1541.

23. Henry, ibid.

24. Corner, Believer's Security, page 96.

25. This is certainly not to lend credence to the antinomian "easy believism" that is so prevalent in modern Evangelicalism. In his book, The Gospel According to Jesus, John MacArthur demolished the false idea that Christ can be accepted as one's Savior but not necessarily as one's Lord, and that someone can thereafter live like a devil and still be considered a saint whose salvation is "eternally secure." That this is really what is being taught by the proponents of "eternal security" is easily demonstrated from their own writings. According to R.B. Thieme, a professing Christian can even go so far as to completely turn his back on God and still be a "Christian atheist," and therefore eternally secure: "It is possible, even probable, that when a believer out of fellowship falls for certain types of philosophy, if he is a logical thinker, he will become an 'unbelieving believer.' Yet believers who become agnostics are still saved; they are still born again. You can even become an atheist; but if you once accept Christ as saviour, you cannot lose your salvation, even though you deny God" (Apes and Peacocks: The Pursuit of Happiness [Houston, Texas: self-published, 1973], page 23). This same basic idea is also taught by popular Southern Baptist pastor Charles Stanley in his book entitled, Eternal Security: "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.... Even if a believer for all practical purposes becomes an unbeliever, his salvation is not in jeopardy.... [B]elievers who lose or abandon their faith will retain their salvation...." (pages 74, 93, 94)
       The Calvinist doctrine of assurance, of course, bears no resemblance whatsoever to this ridiculous assertion. Since the Bible teaches that no man can "accept Jesus" in the first place without first having been regenerated by the Holy Spirit, the Christ who is embraced by the true believer will be the whole Christ, not the divided christ of the modern Arminian pulpit. Arthur W. Pink rightly noted, "There is a deadly and damnable heresy being widely propagated today to the effect that, if a sinner truly accepts Christ as his personal Saviour, no matter how he lives afterwards, he cannot perish. That is a satanic lie...." (quoted by Iain H. Murray, The Life of A.W. Pink [Edinburgh, Scotland: The Banner of Truth Trust, 1981], page 248).
       This is not to claim, however, that sin is so entirely eradicated from the Christian's life that he will always act consistently with his election and calling, but that the overruling motive of his heart is a Spirit-led desire to obey Christ. This was the meaning of Christ's words in Matthew 7:16: "By their fruits ye shall know them." To denounce this teaching as a legalistic addition of works to faith in order to procure salvation, as Zane Hodges did in his best-selling response to John MacArthur entitled, The Gospel Under Seige, is deplorable ignorance of the biblical Gospel.

26. The original Greek of verse 37 reads, ou me ekbalo exo. Being a double negative, this phrase can be literally translated as, "No, never will I cast him out."

27. According to Daniel Corner, "[Christ's] powerful prayers and our free will work together. Our free will can, however, override His incredibly powerful prayers and His will for us" (Believer's Security, page 69). Corner thus makes God the servant of the human will, rather than vice versa, as the Bible teaches (Proverbs 21:1; Philippians 2:13). This is sheer atheism.

28. Abraham, essay: "Predestination and Assurance," page 235.

29. Henry, Commentary, page 1765.

30. See Appendix.