The Eternal Security of the Believer, Part 2

By Lewis Sperry Chafer

Of all the contentions offered by the Arminians, their appeal to the Scriptures is that feature most worthy of candid consideration; for it will be admitted by all who attempt to expound the Word of God that there are several passages which, when taken in what appears on the surface to be their meaning, do seem to imply that one once saved might be lost again. The challenge is one respecting the exact meaning of the portions of Scripture involved and how in the divine mind, since the Word of God cannot contradict itself, they are to be harmonized with a much greater array of Scripture testimony—a body of truth which Arminians seldom essay to discuss—which permits of no varied interpretations and which dogmatically asserts the eternal security of the true child of God. The challenge is also how these supposed insecurity passages may be made to harmonize with the truth of the believer’s position both in the elective purpose of God, as an object of sovereign grace, and in the Body of Christ with all that that membership secures. It will be seen, also, that there is no strain placed upon those Scriptures, when so interpreted that they harmonize with the passages which declare the safekeeping of Christians. Over against this, the passages asserting security, along with the demands of the doctrines of sovereign election and sovereign grace, can be interpreted in but one way, unless great violence is done to them by the taking from or adding to them of mere human opinions. That Arminians do not discuss them is a significant fact in itself.

With respect to the place the doctrine of security fills in its relation to other great doctrines, an observing student of Bible teachings will recognize the fact that the Arminian contention does not broaden out to contemplate with any fullness the doctrines of sovereign election and sovereign grace. It is satisfied to present a partial consideration of the doctrine of security; and yet both sovereign election, with its unalterable purpose to bring those whom God has predestinated into eternal glory, and sovereign grace, which answers every requirement that is involved and meets to the point of infinite perfection every issue that can arise in the process of bringing a lost sinner into that glory, are censurably neglected. These two doctrines are supreme and, comparatively, the doctrine of security is no more than a straw floating on the surface of those unplumbed depths of divine reality—sovereign election and sovereign grace. Upon any worthy consideration of these great doctrines, an unprejudiced person will concede that were God to fail in His eternal purpose for even one soul, after having wrought every provision of grace to meet every existing obstacle, He would become thereby a colossal failure. The reason for this disproportionate emphasis, on the part of Arminians, upon the one doctrine of security is not hard to recognize. The surface question of whether a Christian will continue saved is easily apprehended, while the themes of sovereign election and sovereign grace are too involved for certain types of minds.

Good men may be cited as authority on either side of this controversy and any man may be mistaken; but the Word of God is not in error, nor does it contradict itself. It does not present alternative systems of theology from which men may choose. Divine election is either sovereign and therefore as unalterable as the character of God, or it is not. Saving and sustaining grace is either infinitely capable of presenting the chief of sinners faultless before the holy divine presence, or it is not. The one for whom, by regeneration, God has begun a good work will have this continued and consummated unto the day of Jesus Christ (Phil 1:6), or he will not. Intermediate or compromising positions on these great propositions are impossible. God is either supreme, with all that such a statement implies, or He is not; and those who doubt His supremacy may well examine themselves to see whether they be in the faith at all (2 Cor 13:5). A collection of mere negatives sustained by human guesses has no claim to the title a system of Christian theology.

For clarity and for convenience the passages—even those obviously misunderstood—which the Arminians present in defense of their claim of insecurity are here grouped in various classifications with the implication that what is true of one passage in a group is more or less true of all in that classification. In entering upon a consideration of these passages, certain underlying facts should be restated, namely, (1) that the issues do not concern any merely nominal professor of the faith who is not actually regenerate after the manner set forth in the New Testament; (2) that a doubtful passage—one concerning which worthy expositors disagree—shall not be made to annul a positive statement of Scripture over which, in its intended meaning, no question can arise; and (3) all recourse to human experience or even to human reason, valuable as these may be in their place, cannot be allowed to serve as a contradiction, or even a qualification, of the direct declarations of revelation.

The passages involved in this aspect of this discussion are:

1. Scriptures Dispensationally Misapplied. Like “the love of money,” failure rightly to divide the word of truth is a root of (doctrinal) evil. Under the present division, it is largely a failure to distinguish the primary from the seeondary application of a text.

Matthew 24:13. “But he that shall endure unto the end, the same shall be saved.”

The context is altogether of a coming tribulation (cf. vss. 21–22) and the address is to Israel. Their identification as those to whom Christ is speaking appears in numerous parts of the Olivet Discourse, but in none more clearly than in verse 9 where it is predicted, “And ye shall be hated of all nations for my name’s sake.” The passage in question accords with all Scripture bearing on the experience of Israel in the coming tribulation. She shall be saved out of it (Jer 30:7). Of this time the Savior said to the Jews to whom He was speaking, “He that endureth to the end, the same shall be saved.” Over against this, it will be remembered that the Christian is now saved when he believes (John 3:36; 5:24). Had the passage been addressed to Christians it, to be in keeping with Christian doctrine, would read, He that is saved will endure to the end (cf. John 3:16; 10:28 ).

Matthew 18:23–35. This extended passage sets forth a law of forgiveness, namely, that the one who is forgiven should himself forgive. To make what is distinctly said of the King in relation to the kingdom of heaven (vs. 23) to apply to the Church is a confusion of truth for which there is no excuse. Also, to make the mere act of forgiveness to be equivalent to eternal salvation is likewise all but unpardonable. If the King’s salvation is equal to the salvation of those forgiven, their obligation is to save their debtors by forgiving them. A Christian in Christ and under the protection of infinite grace, is not to be delivered to the tormentors until he pays a debt which Christ has already paid.

Ezekiel 33:7–8. “So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood shall I require at thine hand.”

It would seem wholly irrelevant to bring forward a passage which is so clearly a warning and instruction addressed to Israel through the prophet in the time of their dispersion; yet this passage, like Ezekiel 18:20–26, is constantly used by Arminians as evidence that the Christian may suffer the awful consequences of bearing the blood of some lost soul. Additional passages in this class are Psalm 51:11; 2 Thessalonians 2:3.

2. Passages Related to the False Teachers of the Last Days. The period identified as the “last days” for the Church, though exceedingly brief, as compared to other ages and dispensations, occupies a disproportionate place in the New Testament. The time is the very end of the Christian era, and immediately preceding the removal of the Church from the earth and the introduction of the tribulation into the world. These “last days” are characterized by false teachers. These teachers are never said to be saved, but, because of the peculiar character of their wickedness, they bring swift destruction upon themselves. They appear only in the “last days” and are therefore not a part of the age as a whole. Three passages are especially in evidence:

1 Timothy 4:1–2. “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.”

Not all of this context is quoted, but enough is presented to indicate that by a peculiar and unequivocal inspiration it is said that men of authority in the church will, in the latter times, turn from that system of doctrine which is termed the faith, and substitute in its place doctrines of demons. Some suppose, without warrant, that these teachers are believers who become unregenerate apostates. The passage, in harmony with other Scriptures bearing on the same general truth, asserts no more than that these important persons, having had some understanding of “the faith” (cf. Jude 3), reject it to the extent that they turn from it and embrace in its place the doctrine of demons. The notion that some once saved are lost again, receives no support from this Scripture.

2 Peter 2:1–22. This passage, too extended for quotation, is largely an identification of the teachers of the last days. They are said to bring in heresies, they discount former divine judgments, they despise angels and divine governments, and they have forsaken the right way. These, having escaped the pollution of the cosmos world through the knowledge of the Lord and Savior Jesus Christ—not through the acceptance of Christ as Savior but being indebted to Christ for much truth, which truth they forsake and pervert—they turn from what they know. Instead of being blessed and saved by the truth, they turn to heresies. To them—perhaps as ordained ministers—was committed “the way of righteousness” and the “holy commandment”; yet they turn to that which marks them as false teachers. They are likened to a dog and to a sow. In the present day there should be no hesitation in the recognition of unregenerate clergy. On this passage Burt L. Matthews in a tract which is in reply to one by Millard respecting security (p. 23), writes: “If the writer had considered the 22nd verse he would have understood the one quoted. Read it—’The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire.’ This is true of the best bred dog, and of the prize blue-ribboned sow, because their natures remain unchanged. It is likewise true of those who know the way of righteousness, but turn according to their unchanged nature to unholy things. They have never been born again, and received a new nature, and become a new creation in Christ. Consulting the 20th verse, how many unnumbered thousands have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, by being born in a Christian home and in a nation where the ethics of Christ have raised the morals of living, and have never acknowledged their debt by the personal acceptance of Jesus Christ as Saviour! How many have turned to the pollutions of the nations that know not God, and how much worse is their state, than if they had never known the way of righteousness! Light and knowledge increase responsibility.”

Jude 3–19. Again, the passage in question exceeds the reasonable bounds of a quotation. As Jude is like a second witness to the truth that the Apostle Peter presents in the above passage, there is similarity to be noted. Jude’s specific identification of the false teachers is disclosed in verses 4 and 16–19, which read: “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ…. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who would walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the Spirit.”

Little thought is given to this and other passages related to the false teachers of the last days when it is claimed that, because of the course pursued by these false teachers with respect to the truth of God, Christians might be expected to apostatize. Granting for the moment that which is not true, namely, that these are regenerated believers, it will be seen there is no claim to be set up here respecting believers who do not live in the last days, and that there is no reference to people of that period in general, but only to the false teachers themselves.

3. A Mere Reformation or Outward Profession. A wide range of human experience is accounted for under this division of this theme. If there is to be any clear understanding of the facts involved, it is essential that precisely what enters into salvation shall be kept in mind. Four passages call for special consideration:

Luke 11:24–26. “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.”

The Savior is here presenting a phase of truth related to demonology which is not even remotely related to salvation by grace. A demon going out of a person, leaving that former abode free from such an unholy tenant, may return, taking with him other demons worse in character than the first tenant. The fallacy of the use of this Scripture to teach insecurity is seen in the fact that the removal of a demon is not the equivalent of salvation, in which salvation the divine nature is imparted. Likewise, the presence of the divine nature in any individual is a certain guarantee that no demon can enter (1 John 4:4). This incident may represent a reformation or improvement in the case of a suffering one, but it contributes nothing to the question of whether one once saved might be lost again.

Matthew 13:1–8. This parable doubtless anticipates conditions which obtain in the present age, and warning is given that there will be profession without possession on the part of many. Whatever seeming reality may be attached to the experience of those who are represented by that which fell by the wayside, or by seed that fell in stony places, or by seed that fell among thorns, the determining test is that these did not mature into wheat, as did the seed which fell into good ground. The three failures do not represent three classes of people, but rather the effect of the Word of God on various people. That Word does move many superficially, but those who are saved by it are likened to wheat. The three failures do not represent those who first became wheat and after that were reduced to nothing.

1 Corinthians 15:1–2. “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.”

The Apostle is not implying that some of the Corinthian believers were lost for want of faith; rather it is that their faith has never been sufficient for salvation (cf. 2 Cor 13:5).

Hebrews 3:6, 14. “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end…. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end.”

In both of these verses but one thought about security obtains, namely, that the genuine endures and that which fails—except it be accounted for otherwise—is proved to be false.

The entire field of profession is recognized in the New Testament and with this body of truth in hand there is little excuse for misunderstanding. The general theme of profession appears directly or indirectly in more than one of these divisions of this general subject. It is important to note again the divine discrimination and the final disposition of that which God classes as mere profession. The fact of the divine penetration is published in 2 Timothy 2:19: “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.” And the final disposition of profession is announced in 1 John 2:19: “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.” The “going out” indicates that those who go out “are not of us,” and they go out that this, so important fact may be made “manifest.”

4. A True Salvation Is Proved by Its Fruits. In the parable just considered respecting wheat, the thought of fruitage represents the reality which the Christian is. In the present field of discussion, fruit depicts the normal expression of a genuine regeneration. It will be remembered, however, that there is such a condition possible as a Christian who, for a time, may be out of fellowship with Christ. In such a state there will be no fruit born. Such a situation is exceptional rather than normal when the test of salvation by its fruits is made. Both lines of truth—that salvation is to be tested by its fruits, and that a believer may be for a time out of fellowship with his Lord—are abundantly sustained in the text of the New Testament.

John 8:31. “Then said Jesus to those Jews which believed on him. If ye continue in my word, then are ye my disciples indeed.”

There is no implication to be admitted here that these Jews have the obligation of keeping themselves in the disciple’s place; it is rather that, if they are true disciples, they will continue in the word of Christ. It should be noted, also, that Christ has indicated no more than that these Jews were disciples, which could mean simply that they were learners. However, the same principle obtains whether it be in the case of a true Christian or a mere learner—that which is genuine continues.

James 2:17–18, 24, 26. “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: Shew me thy faith without thy works, and I will shew thee my faith by my works…. Ye see then how that by works a man is justified, and not by faith only…. For as the body without the spirit is dead, so faith without works is dead also.”

The entire context, James 2:14–26, will be recognized as the central passage bearing on the general Biblical contention that a true regeneration is demonstrated by its fruits. The Apostle Paul discloses the truth in Romans 5:1 that the requirement on the human side for justification before God is faith; but the Apostle James declares that the requirement on the human side for justification before men is good works. It is a supreme divine understaking for a sinner to be justified eternally before God which can neither be recognized nor understood by the cosmos world; and it is of such a nature that the one who is the object of that justification can sustain no other relation to it than to receive it, with all other divine riches, from the hand of God on the principle of faith. The outmost bounds of the discernment of those who are of this world consists in the quite reasonable demand, that the one who professes to be saved shall live on a plane which corresponds to that profession. It is to be expected that the world will judge and reject the profession which does not meet their own ideals respecting what a Christian should be, namely, what he pretends to be. The ideals of the world are far below those which God marks out for His child; but of this, as in the fact of justification by faith, the world knows nothing. Nevertheless, in the sphere of the Christian’s testimony, the Scriptures stress the reaction of the world to the Christian’s profession as of vital importance. The believer is appointed to “walk in wisdom toward them that are without” (outside the family of God—Col 4:5). The believer’s security is not in the hands of the cosmos world, but, like justification, is wholly in the grace-empowered hand of God. This passage by James lends no support to an Arminian claim that believers are insecure.

John 15:6. “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.”

Arminian writers generally look upon John 15:6 as the most formidable Biblical testimony on behalf of their claims in the field of insecurity. The passage merits consideration and, like many others, requires that attention be given to its context. The real question at issue concerning the passage is whether Christ, by His use of the figure of the vine and the branches and His call for an abiding life, is referring to the Christian’s union or the Christian’s communion with Himself. Unless this doctrinal distinction is apprehended, there can be no basis for a right understanding of the text in question. The idea of abiding in Christ as a branch in a vine could serve as an illustration of either union or communion with Him. It is easily discernible that He is employing this figure to represent communion with Himself. Union with Him is a result of the baptism of the Spirit, by which divine operation believers are joined to the Lord (cf. 1 Cor 6:17; 12:13; Gal 3:27). That such an eternal union with Christ does not, and could not, depend upon human effort or merit is a fundamental truth. On the other hand, communion with Christ does depend on the Christian’s faithfulness and adjustment to God. John declares that “if we walk in the light, we have fellowship [communion] one with another”—that is, the believer has communion with Christ (1 John 1:7). The term walk refers to the daily life of the believer. As might be expected in respect to a matter so vital and yet so easily misunderstood, Christ defines precisely the use He is making of the term abide—whether it be union depending on divine sufficiency, or communion depending on human faithfulness. Christ removed all uncertainty when He said, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love” (John 15:10). To keep Christ’s commandments is a human responsibility—akin to walking in the light. As a parallel He cites the fact that He abode in His Father’s love, or communion, by doing His Father’s will. It is certain that Christ was not attempting to preserve union with His Father—the fact of the eternal Trinity—by obedience; to give it the human resemblance, He was not “attempting to keep saved.”

Still another declaration by Christ in this same context—equally as conclusive—is found in the words, “Every branch in me that beareth not fruit he taketh away” (vs. 2). It is distinctly a branch in Him, which is union with Him, that is not bearing fruit. Certainly, if union with Christ depended on fruit bearing, few would pass the test. That the unfruitful branch is “taken away”—literally, lifted up out of its place—is a reference to that removal from this life which God reserves the right to accomplish for the one who is persistently unfaithful (cf. 1 Cor 11:30; John 5:16). The word αἴρω, here to be translated “lifteth up,” occurs many times in the New Testament and almost universally means a removal from one place or position to another. Significant, indeed, is its use with the prefix ἐπί in Acts 1:9, where the Lord is said to have been “taken up” out of their sight (cf. John 17:15; Acts 8:33). It does not follow that the death of any Christian may be identified as a divine removal on account of fruitlessness. If, as is doubtless true, no person knows of such an instance, that fact only confirms the truth that the matter is a divine responsibility which does not concern other Christians to the slightest degree. If it is claimed that an unfruitful Christian should not go to heaven, it will be remembered that the assurance of heaven does not depend on communion, or fruit bearing, but on union with Christ. It is also to be considered that all Christian success or failure is to be judged at the bema—the judgment seat of Christ in heaven—and that the fruitless Christian must thus go to heaven until he can appear before that tribunal. If entering heaven is not due to a divine undertaking in behalf of all who are in union with Christ and apart from every aspect of human merit, there is little hope for anyone on this earth.

It may be concluded, then, that in this context Christ is dealing with the Christian’s communion with Himself, which communion depends upon human faithfulness. It is also important to observe that it is the lack of this very faithfulness which is condemned by the world.

With the background of what has gone before, approach may be made to John 15:6, in which the truth is declared that if a man abide not in Christ, he will come under the condemning judgment of men. The believer’s testimony to the world becomes as a branch “cast forth” and “withered.” The judgment of the world upon the believer is described in the severest of terms—”Men gather them, and cast them into the fire, and they are burned.” To read into this passage the idea that God casts them forth and that God burns them is to disregard important language, and to contradict the great truths which belong to salvation by grace alone. If it be asked how in practical experience men burn each other, it will be seen that this language is highly figurative, for men do not in any literal sense burn each other; but they do abhor and repel an inconsistent profession. This passage and its context witness to the truth that communion, which depends on the believer, may fail, but it does not declare that union, which depends on Christ, has ever failed or ever will fail.

2 Peter 1:10–11. “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”

At the outset, it is important to observe that the word πταίω, here translated fall, is properly translated stumble (cf. Rom 11:11; Jude 24), and that an abundant entrance into the everlasting kingdom is more than a mere entrance, regardless of the glory of that entrance. It is reward for faithfulness added to entrance into that kingdom. Both calling and election are wholly within the sovereignty of God. To these undertakings man can add nothing. Yet, within the sphere of a testimony that is consistent and especially as a demonstration in outward life of that which is eternally wrought within, the believer may add the element of certainty which a holy life provides.

Dr. John Dick has written the following: “Election, being the purpose which God purposed in himself, an intrinsic act of the Divine mind, remains unknown till it be manifested in its execution. No man can read his own name, or that of another, in the Book of life. It is a sealed book, which no mortal can open. We are assured that there is such a decree, by the express testimony of Scripture; but of the persons included in it nothing is known or can be conjectured, till evidence be exhibited in their personal character and conduct. An Apostle points out the only means by which this important point can be ascertained, when he exhorts Christians to ‘give all diligence to make their calling and election sure.’ To make sure, signifies in this place to ascertain, to render a thing certain to the mind. Now, the order of procedure is, first to make our calling certain, or to ascertain that we have been converted to God, and thus our election will be sure, or manifest to ourselves. It is the same kind of reasoning which we employ, in tracing out the cause by the effect. The operation of divine grace in the regeneration of the soul, is a proof that the man in whom this change is wrought, was an object of the divine favour from eternity” (Lectures on Theology, p. 190).

One qualifying condition arises in connection with this theme which Dr. Dick has not mentioned, which is, that a believer overtaken by sin will not exhibit the experience which is normal, but he will exhibit other evidence of his regeneration that becomes manifest under such circumstances—such as a burden over his sin, which no unregenerate person ever knows (cf. 1 John 3:4–10; Ps 32:3–5). It is therefore designed of God that, even in the state of unconfessed sin, the believer will have clear evidence—if perchance he knows his own heart at all—that he is saved and that evidence will, to him at least, demonstrate that his calling and election are sure.

1 John 3:10. “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.”

Here, again, the whole context (vss. 4–10) is involved. The sin of a true Christian is not a lawless sin—as that term is used in this Scripture. Because of the presence of the indwelling Spirit, the believer cannot sin and remain indifferent to it. The grieving of the Spirit is an experimental reality, and is well illustrated in the case of David as recorded in Psalm 32:3–4. Over against this, the unsaved are able to sin without self-condemnation beyond that which may arise from an accusing conscience. Verse 9 of this context declares that those born of God cannot sin lawlessly, and verse 10 asserts that this personal reaction of the heart to sin is a final test between those who are saved and those who are not. The conclusion is that whosoever sins lawlessly, or without self-reproach, is not of God. It is not said that a Christian who sins is not of God, else would all Scripture bearing on the fact of the Christian’s sin and its specific cure through confession be rendered a contradiction. Other Scriptures to be included in this classification are: Matthew 5:13; 6:23; 7:16, 18–19, which passages might as well be listed as those dispensationally misapplied; 2 Timothy 2:12, in which the element of divine recognition with respect to reigning with Christ is in view, and not salvation or the believer’s place in Christ Jesus; 2 Peter 3:17, where a danger of falling from steadfastness is suggested, yet often confused by Arminians as equivalent to falling from salvation itself; Acts 13:43; 14:22, where a true salvation will be demonstrated by continuing in the faith—not personal faith, but continuing true to the body of distinctively Christian doctrine; 1 Timothy 2:14–15, which is another specific warning that only that endures which is genuine. Note, also, 1 Thessalonians 3:5 and 1 Timothy 1:19 (cf. 1 John 2:19).

5. Warnings to the Jews. Three important passages are grouped under this head; and, while the truth they convey is addressed primarily to Israel, there is, in two of them, a secondary application to all Gentiles.

Matthew 25:1–13. The entire Olivet Discourse, in which this portion appears, is Christ’s farewell word to Israel. Having told them of their tribulation which is to be ended by His glorious appearing, they are warned by all the context from 24:36 to 25:13 to be watching for the return of their Messiah. That return is not imminent now, but will be at the end of their own age which is terminated by the tribulation. In 25:1–13 the Jews are especially warned that when their King returns with His Bride (cf. Luke 12:35–36) they will be judged and separated, and only a portion will enter their kingdom. This oncoming judgment for Israel is the message of the parable of the virgins (cf. Ps 45:14–15). Five virgins being excluded from the earthly kingdom is in accord with much Old Testament Scripture (cf. Ezek 20:33–44), but has no reference to a supposed insecurity of those from all nations who are in Christ.

Hebrews 6:4–9. “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. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.”

Dr. C. I. Scofield in a note on this passage in his Reference Bible declares: “Heb 6:4–8 presents the case of Jewish professed believers who halt short of faith in Christ after advancing to the very threshold of salvation, even ‘going along with’ the Holy Spirit in His work of enlightenment and conviction (John 16:8–10). It is not said that they had faith. This supposed person is like the spies at Kadesh-barnea (Deut 1:19–26) who saw the land and had the very fruit of it in their hands, and yet turned back.”

It has been assumed that the five items which appear in verse 4 and 5 are a description of a saved person and therefore it is possible for a Christian to “fall away.” Doubtless these five things are true of a child of God, but so much more is true than is indicated here that these five things are seen to be wholly inadequate to describe the true child of God. As compared to those “once enlightened,” the believer is “light in the Lord,” and is a child of the light (Eph 5:8). Compared to “tasting the heavenly gift,” the Christian has received eternal life and to him righteousness has been imputed. As compared to being made a partaker of the Holy Spirit as an unsaved person does when enlightened with respect to sin, righteousness, and judgment (John 16:8–11), the Christian is born of the Spirit, baptized of the Spirit, indwelt, and sealed by the Spirit. As compared with those who may have “tasted the good word of God,” the child of God has believed the Word unto salvation. As compared to those who merely taste the powers of the world to come, the believer experiences that transforming power which wrought in Christ to raise Him from the dead (Eph 1:19). The illustration which follows in verses 7 and 8 is clarifying. Sunshine and shower on soil which brings forth herbs is nigh unto blessing, while sunshine and shower on soil which brings forth briers and thorns is nigh unto cursing. In like manner the appeal to the Jews addressed may, or may not, result in salvation. The controversy over this passage is determined in verse 9. “But, beloved [a term used only of Christians], we are persuaded better things of you, and things that accompany salvation.” Evidently, then, the preceding five things were not intended by the writer to refer to those who are saved. It may be added that the impossibility of repentance is not due to a withdrawal on the part of God of the offer of salvation, but is due to the unsaved person’s rejection of the one and only way that is open to him. If at any time he accepts the way set before him, he will be saved; for “whosoever will may come.”

Hebrews 10:26–29. “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?”

The peculiar character of the hortatory passages in the Hebrews Epistle is evident in this context. The writer is concerned about conditions then obtaining—little appreciated today. This plight was well described by James when he said to Paul as Paul returned to Jerusalem from years of Gentile ministry: “Thou seest, brother, how many thousands [μυριάδες, literally, myriads—cf. Heb 12:22; Rev 5:11] of Jews there are which believe and they are all zealous of the law” (Acts 21:20). The writer to the Hebrews is addressing Jews who are interested in Christ and have, in a sense, believed; but not to the extent of receiving the death of Christ as the fulfillment and termination of Jewish sacrifices. The confusion of law and grace is always distressing, but no such situation as this has ever existed before or since. These circumstances account for these exhortations which were addressed to Jews who, whatever their religious experience might have been, were yet unsaved. There are seven “if’s” in this epistle which condition this type of Jews. The writer, of course, being a Jew, employs, as a recognition of Jewish unity, the pronoun we. These conditional passages are “How shall we escape, if we neglect so great salvation?” (2:3 ); “Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end” (3:6 ); “We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (3:14 ); “This will we do, if God permit. For it is impossible for those who were once enlightened, …if they shall fall away, to renew them again unto repentance” (6:3–4, 6 ); “If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins” (10:26 ); “If any man draw back, my soul shall have no pleasure in him” (10:38 ); “Much more shall not we escape, if we turn away from him that speaketh from heaven” (12:25 ).

This particular passage (Heb 10:26–29) is parenthetical. It is not a continuation of the theme set forth in the preceding verse. Those enjoined in verse 25 are believers, while those addressed in this text are hesitating Jews who demur concerning a right relation to Christ. Sinning wilfully means that form of sin which is recognized in the Old Testament as not being a sin of ignorance. Wilful sin calls for divine forgiveness based on sacrificial blood. This warning reminds the Jew of the new situation in which the Mosaic sacrifices no longer avail, and it is therefore a choice between Christ’s sacrifice or judgment. To sin now, after Christ has died, is more serious. Sin is no longer an insult to the character and government of God alone, but it becomes also a direct rejection of Christ. In so far as Christ has died for men, they are classified, or set apart, as those for whom He died, which is sanctification according to its true meaning. No New Testament Scripture describes more clearly the sinfulness of sin in this age than this; but it is not a warning to Christians, nor does it imply their insecurity. Dr. James H. Brookes has written this description of the related passage (6:4–6 ): “Perhaps there is no passage in the Sacred Scriptures that has caused greater distress to real Christians than this startling declaration. They are ready to ask themselves, is it possible after all that our salvation is an uncertain thing? May we fall away at last, and finally be lost? Do all the assurances of present and perfect safety, do all the promises of everlasting life, addressed to the believer go for nothing? Does not the living Lord say He gives to His sheep eternal life, and they shall never perish, neither shall any pluck them out of His hand? How then is it here represented that there is danger of their destruction? To the tender conscience and anxious heart of the true child of God the warning of the apostle sounds like the voice of doom; and yet such an one is not the person to whom the faithful admonition is sent. It must be remembered that the epistle was written to Hebrew professors of the Christian walk, and to Hebrews who had become ‘entangled again with the yoke of bondage’“ (The Truth, XIII, 27).

It will be recalled that there is a peculiar blindness upon Israel respecting the gospel. Of this blindness Christ said: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind” (John 9:39), and this blindness was predicted by Isaiah: “And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be heard” (Isa 6:9–10). The Apostle refers to this again in 2 Corinthians 3:14–16. It is not strange, therefore, that there should be difficulty and hesitation on the part of unregenerate Jews.

6. Warning to All Men. These warnings include two general themes:

Revelation 22:19. “And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.”

Next only to John 15:6 is this passage of importance in the Arminian contention. The precise meaning of the passage should be determined. In the first place, the warning is of one sin only and that of adding to, or taking from, the prophecy of this book—evincing a peculiar divine protection over this book. The warning proves nothing with regard to the possibility of a Christian being lost because of any other sin. Again, it is evident, since the book remains unchanged, that no one has ever committed that sin. That a sovereign God would have power to destroy a creature could not be denied, but not when He has entered into covenant with His Son concerning those whom He has given to His Son that they shall be with Him where He is and behold His glory; nor could God break His covenant with the believers as outlined in Romans 8:30. God may not withdraw this terrible warning, but He can and has, in the light of His covenants, permitted no believer to commit this sin or to merit this punishment. Such a specific protection is a guarantee to security.

1 John 5:4–5. “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?”

The real meaning of this passage is hidden by the failure in the A.V. translation to put the last part of verse 4 in the past tense. It should read, “And this is the victory that overcame the world, even our faith.” In other words, everyone, without exception if born of God, does by that birth overcome the world—being saved out of it. By believing one becomes an overcomer, for an overcomer means simply the same general distinction that is in view when the term Christian is employed. There is an overcoming in daily life as described in Revelation 12:11; but the larger use of this specific term is found in the seven letters to the seven churches in Asia (cf. Rev 2:7, 11, 17, 26; 3:5, 12, 21). If the thought of “those that are saved” is read into each of these letters, the meaning is made clear.

7. Gentiles May Be Broken Off Corporately. But one passage appears in this classification:

Romans 11:21. “For if God spared not the natural branches, take heed lest he also spare not thee.”

As God set the nation of Israel aside who are the “natural branches,” that the door might be opened for Gentiles to hear the gospel in this age, in like manner He will set aside the Gentiles when their day of grace is over. The breaking off of either Jews or Gentiles in the corporate sense provides not the slightest ground for assuming that God will break off a Christian from his position in Christ Jesus.

8. Believers May Lose Their Rewards and Be Disapproved. Reference has been made previously to the doctrine of rewards. However, two major passages call for consideration and deserve extended exposition:

Colossians 1:21–23. “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight; if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister.”

Two issues appear in this context: that of God’s work for man and that of man’s work for God. In fact, the contrast between divine responsibility and human responsibility appears many times in the Colossian Epistle. No end of doctrinal disorder has been engendered by the disarrangement of these so widely different ideas. A worthy student will not rest until he can trace his way through, and separate, these two lines of truth. Arminianism has continued very largely by reason of its failure to recognize the difference between God’s work for man, by which man is saved, empowered, kept, and presented faultless before God in glory—undertakings which are far beyond the range of human resources even to aid—and man’s work for God, by which man renders devotion, service to God, and experiences the exercise of spiritual gifts—all of which, though divinely credited to man and bearing the promise of rewards, can be wrought by man only as he is enabled by the Holy Spirit.

The Apostle declares that he would have the believers to whom he wrote appear before God “holy and unblameable and unreproveable in his sight” (vs. 22). Though the Christian is enabled by the Spirit in all that he does, yet these are words which imply human responsibility and faithfulness. It naturally follows that, in the light of this responsibility, all depends upon those believers. This feature of the context is augmented by the further declaration: “if ye continue in the faith [Christian doctrine] grounded and settled, and be not moved away from the hope of the gospel, which ye have heard” (vs. 23). Over against this statement of human responsibility, this context begins with a reference to the work of God for men—”And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death” (vss. 21–22 ).

Because of a misleading punctuation which introduces only a comma after the word death, the two lines of thought have been not only connected, but the work of God for man has been supposed to depend on man’s work for God. That would be acceptable Arminian interpretation or doctrine, but it is not the meaning of the passage. With no punctuation in the original text, it is allowable to place a full stop after the word death (vs. 22) and to begin a new part of the sentence with the next word to. This arrangement, without changing any words, divides properly between the two aspects of truth which are wholly unrelated in the sense that they are not interdependent. Thus the text is rescued from implying what it does not, that the work of God depends on the work of man. Such an idea would constitute a complete contradiction of all New Testament teaching respecting salvation through the grace of God alone. No more complete statement of God’s work for man will be found than Colossians 2:10: “And ye are complete in him, which is the head of all principality and power.”

1 Corinthians 9:27. “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.”

Again the distinction between rewards for Christian service and salvation is in view. The subject is introduced, so far as this context is concerned, with the Apostle’s question, “What is my reward then?” (vs. 18). And this question is preceded and followed by an extended testimony on the Apostle’s part relative to his own faithful service. Already in 3:9–15 he has distinguished between salvation and rewards; but in this passage he considers only his reward. In this testimony, he likens the Christian’s service to a race in which all believers are participating and in relation to which they must strive lawfully, and be temperate in all things.

This reference to service as a race is followed by the Apostle’s closing testimony in which he declares that he brings his body into subjection “lest that by any means, when I have preached to others, I myself should be a castaway.” The rendering of ἀδόκιμος by the word castaway is not sustained by all. This Greek word is only the negative form of δόκιμος, which certainly means to be approved or accepted. As for his standing before God the believer is already accepted (Eph 1:6) and justified (Rom 5:1). As for his service, or that which man may do for God, he must yet appear before the judgment seat of Christ, where rewards are to be bestowed and failure in service will be burned (cf. 2 Cor 5:9–10; 1 Cor 3:15). The precise meaning of δόκιμος is seen in 2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” This injunction does not imply that salvation depends on faithful study; it rather asserts that those who are saved should study lest they be disapproved and that is precisely the Apostle’s meaning in the text under discussion. The Apostle’s desire to be free from the trifling, irresolute, half-hearted manner of preaching which his Lord could never condone is worthy of a great servant of God, and may well be taken to heart by all who are called to preach the Word of God. There is no note of insecurity here. How could the man who wrote the eighth chapter of Romans be fearful lest he be cast away from God? Or how could the Holy Spirit who had said “They shall never perish” now imply that they might perish?

Other Scriptures belonging in this classification are Romans 8:17, Revelation 2:10 and all references to rewards throughout the New Testament.

9. Believers May Experience Loss of Fellowship. This question has to do with the present, as rewards have to do with the future, in the believer’s experience. Some vital passages are involved at this point.

John 13:8. “If I wash thee not, thou hast no part with me.”

These are the words of Christ to Peter when Peter objected to the intent of Christ to bathe his feet. The word wash (νίπτω) represents a partial bathing and is in contrast here to washed (λούω) as used in verse 10, where the meaning is a full bath. All is symbolical of spiritual cleansing. There is a complete bathing (vs. 10) which corresponds to the once-for-all “washing of regeneration,” and a partial bathing such as is promised in 1 John 1:9. The partial bathing is as oft repeated in the believer’s life as he confesses his sin. Christ said Peter would have “no part” with Him unless Peter was partially bathed. The word “no part” (μέρος) suggests not a full part; that is, Peter would be lacking full fellowship with Christ unless he was cleansed. This is equally true of every Christian. It is after confession of sin that there is cleansing and fellowship; but the question of security with respect to salvation is not involved in this doctrine.

John 15:2. “Every branch in me that beareth not fruit, he taketh it away” (R.V.).

As before indicated, this is of a branch in Christ that is fruitless, and the taking away is evidently removal from this life. That God reserves the right to remove an unfruitful branch need not be questioned; but the removal is not from salvation, as a superficial Arminian interpretation would imply. The same conditions which govern fruit bearing govern fellowship with Christ.

1 Corinthians 11:29–32. “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.”

It is fitting that this passage which ends the carnality section of this Epistle should present both the effect and cure of carnality. Certain sins are specified in this passage as leading on to physical sickness and physical death. However, it is the direction of all sin that it leads to physical death (Rom 8:6, 13), but this is far removed from spiritual death.

The cure, as in 1 John 1:3–9, is self-judgment but, if the sinning Christian does not judge himself, he is subject to chastisement and that to the end that he shall never be condemned with the world. Though this discipline might assume the extreme form of “sleep” or removal from this world, there is no basis for the thought that it means spiritual death.

1 John 5:16. “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.”

This text is explicit. It refers to a “brother,” which term is never used of the unregenerate, and declares definitely that a Christian may sin in such a way that the chastisement of death may fall upon him. If the sin were not unto death, prayer might avail for him. Again, there is no evidence that the “brother” ceases to be what he is in his relation to God, or that this death is spiritual death which leads on to the second death. The possibility of chastisement is also seen in John 5:14.

10. Christians May Fall from Grace. By popular usage the idea of falling from grace, though mentioned but once in the Bible, has been made to include all who, as is supposed, are lost after they have been saved.

Galatians 5:4. “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.”

Christians may fall from grace, but it is not accomplished by sinning. They will have fallen from grace when they, having been delivered from the law with its merit system, turn back to the merit system again. It is safe to say that no person who has gained even a slight understanding of what it means to be perfected in Christ beyond the need of any human works to complete that perfection, has ever turned back to the law. People who trust Christ as Savior are perfected in Him whether they realize it or not, and it is those who do not realize it who may be influenced by legalists to turn to the merit system from which they have been delivered. Again, the context of the passage is the guide to the right interpretation of the passage in question. In the Galatian Epistle, the Apostle declares two important truths, namely, (1) that the law system is not a means to salvation, and (2) that the law system does not provide the rule of life for those who are saved by the grace of God. The law by its very nature supposes that the one to whom it is addressed needs to establish personal merit before God. It could have, therefore, no application to the one who, being in Christ, has the perfect merit of the Son of God. The liberty to which the Apostle refers and for which he exhorts the Christian to stand fast (Gal 5:1) is this very freedom from an unbearable yoke of merit obligation. To turn from the blessing of the grace provision to the assumption that merit must be secured by human works, is to fall from grace. Christ becomes of no effect, to the extent that His perfect merit which grace provides is ignorantly abandoned for that which is a bondage to an intolerable merit system. God may be praised that it is impossible for a true believer to depart actually from grace. His departure from grace is only in the sphere of his own contemplation of his responsibility as a saved person. He may thus sacrifice his joy and peace, but there is no intimation that his salvation is sacrificed. If, perchance, men do not know what the position of a believer in grace is—and Arminians evince no such understanding—there is little hope that they would be able to comprehend what is involved in a fall from grace.

11. Miscellaneous Passages. Several texts which are not easily classified with others should be mentioned if this list is to be at all exhaustive: 1 Timothy 5:8, where the faith again is mentioned and the truth that to fail to care for one’s household is a denial of the faith and constitutes a wrong which unbelievers are careful to avoid; 1 Timothy 5:12, where young widows are condemned for breaking a pledge (cf. R.V.); 1 Timothy 6:10, where the faith is mentioned again, and not personal faith. 2 Timothy 2:18 asserts that the faith of some respecting the specific doctrine of the resurrection was overthrown. In Revelation 21:8, 27, certain persons identified as liars it is said will be excluded from heaven. In this connection, it may be observed that a child of God who has told a lie is not a liar in the sense in which that word is used to classify the unbelievers—a Christian who has lied is not, from the Biblical viewpoint, the same as an unregenerate liar. This distinction applies equally to other sins by which the unsaved are identified, and to assert this does not even suggest that a sin is any less so when committed by a Christian. The whole intrusion of works of merit into the sphere of grace is the ground of misinterpretation of various passages: Philippians 2:12, for instance, where the believer is to work out, not work for, his salvation. He is to give expression outwardly of that which God is working in. Similarly, in a few instances the gospel is presented as something to obey—observe Acts 5:32; Hebrews 5:8–9. There is no intimation that men are saved by being obedient in their daily lives; it is a matter of obedience to the divine appeal which the gospel of grace presents.

Conclusion

Before turning to the consideration of the Calvinstic doctrine of safekeeping, a restatement is made that neither in the sphere of sovereign election, nor in the sphere of sovereign grace, nor in the sphere of human experience, nor in the sphere of Biblical interpretation have the Arminian advocates established their claims, and the insufficiency of their position will be disclosed further as this discussion turns from the negative to the positive. It may well be pointed out that Arminians have not taken up the security passages with candor and with an attempt to reconcile these to their insecurity contention. However, the major feature of this thesis is concerned with the constructive side of the question and it is yet to have an extended examination.

Dallas, Texas