Chapter Five - Sanctification and Perseverance
1. THE BELIEVER'S UNION WITH CHRIST
The regenerated soul is brought into a vital union with Christ. The results of this union with Christ are the imputation of our sins to Him and of his righteousness to us, and all the forensic benefits involved in them. We are now concerned with the believer's vital union with Christ.
1.1 The Nature of This Union
The Scriptures represent the union of the believer with Christ in various ways. There are the analogies drawn from earthly relationships:
1.1.1 The scriptural representations
There are also the many direct statements of this fact:
1.1.2 The negative side
To understand what this union is not, certain concepts must be discarded. First, this union is not the mystical union of the pantheist. Scripture knows of no union between God or Christ and the unregenerated. Nor is it a mere moral union, a union of love and sympathy, as between friends. Jonathan's soul was knit with the soul of David (1 Samuel 18:1), but the believer's union with Christ transcends all such union of interests and purpose. Nor yet is it a union of essence by which the human personality is destroyed or absorbed into Christ or God. This view was held by some of the mystics, but the Scriptures represent the relationship between Christ and the believer as an "I" and "you" relationship, even in the case of those farthest advanced in the Christian life (Philippians 3:7-14). Nor finally, is it a physical and material union, which some claim to procure by participating in the ordinances of the church. The ordinances, according to Scripture, do not secure this union, for they are represented as presupposing the union is already in existence.
1.1.3 The positive side
This union is:
1.2 The Method of This Union
How is this union between Christ and the Christian established? This union originated in the purpose and plan of God (Ephesians 1:4; John 17:2). It begins in Christians when we are made alive together with Christ (Ephesians 2:5; Romans 6:5). And in 1 Corinthians 12:13 we are told that we have been baptized into one body by the Holy Spirit.
1.3 The Consequences of This Union
Union with Christ means:
2. THE BELIEVER'S ADOPTION
2.1 The Definition of Adoption
As the Greek word indicates, adoption (read Romans 8:15, 23; 9:4; Galatians 4:5; Ephesians 1:5) is literally "placing as a son." Regeneration has to do with our change in nature; justification, with our change in standing; sanctification, with our change in character; adoption, with our change in position. According to Paul, the chief advantages of sonship are deliverance from the law (Galatians 4:3-5) and the possession of the Holy Spirit, the Spirit of adoption and sonship (Galatians 4:6; cf. Romans 8:15f).
2.2 The Time of Adoption
Adoption has a threefold time-relationship:
In the councils of God it was an act in eternity past (Ephesians 1:5). Before the God ever began with the Hebrew race, yes, before creation, He predestined us to this position.
In personal experience it becomes true of the believer at the time of His accepting Jesus Christ (Galatians 3:26; 4:6). Before Salvation, the Gentile was a slave and the Jew a minor; through adoption, both have legal standing as sons of God (Galatians 4:1-7).
But the full realization of sonship awaits the coming of Christ. It is at that time that the adoption will be fully consummated (Romans 8:23). Then our bodies will be delivered from corruption and mortality and be made like unto His own glorious body (Philippians 3:20f).
2.3 The Results of Adoption
Perhaps first among them is deliverance from the law (Romans 8:15; Galatians 4:4f). The believer is no longer under guardians and managers, but is free from such bondage. Next may be mentioned the pledge of the inheritance. This is the Holy Spirit Himself (Galatians 4:6f; cf. Ephesians 1:11-14). The Father starts His sons out with the investiture of the Spirit. It is the initial payment of the full inheritance which he will receive when Christ comes. Then there is the witness of the Spirit, or assurance (Romans 8:15f; Galatians 4:6). If the believer appreciates these high endowments, he will spontaneously enter into fellowship with the Father. That is, he will manifest a filial spirit in relation to the Father (Romans 8:15; Galatians 4:6). This will naturally be followed by a walk in the Spirit, for the believer will be led by the Spirit (Romans 8:14; cf. Galatians 5:18). The result will be greater and greater conformity to the image of God's son (Romans 8:29). And for the future, the believer has the prospect of one day being made manifest as a son (Romans 8:19). These are the glorious results of Salvation.
3. THE SANCTIFICATION OF THE BELIEVER
3.1 The Definition of Sanctification
Sanctification can be defined as the act of God whereby He sets apart as His own people and produces holiness in their lives.
In the Old Testament, sanctification has the meaning of "being set apart," as seen in Exodus 13:2: "Sanctify to Me every first-born, the first offspring of every womb among the sons of Israel, both of man and beast; it belongs to Me." Leviticus 21:8 adds moral implication to sanctification, where it says of the priest, "You shall consecrate him, therefore, for he offers the bread of your God; he shall be holy to you; for I the Lord, who sanctifies you, am holy." Here it means "set apart from sin."
The New Testament uses the word sanctify strictly in the moral sense: "For this is the will of God, your sanctification; that is, that your abstain from sexual immorality" (1 Thessalonians 4:3).
3.1.1 Separation to God
Separation to God presupposes separation from defilement. Hezekiah charged the Levites to sanctify the house of Jehovah by carrying forth the filthiness out of the holy place (2 Chronicles 29:5; 15-19). Christians are sanctified at the time of their conversion (1 Corinthians 1:2; 1 Peter 1:2; Hebrews 10:14). Jeremiah was sanctified before he was born (Jeremiah 1:5), and Paul speaks of having been separated from his mother's womb (Galatians 1:15).
3.1.2 Imputation of Christ as our holiness
Imputation of Christ as our holiness accompanies, the imputation of Christ as our righteousness. He is made unto us both righteousness and sanctification (1 Corinthians 1:30). Paul says believers "have been sanctified in Christ Jesus" (1 Corinthians 1:2). This holiness is obtained by faith in Christ (Acts 26:18). The believer is thus reckoned holy as well as righteous, because he is clothed with the holiness of Christ. In this sense, all believers are called "saints," irrespective of their spiritual attainments (Romans 1:7; 1 Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).
3.1.3 Purification from moral evil
Purification from moral evil is another form of separation. The priests were asked to sanctify themselves before drawing near to God (Exodus 19:22), and the believer today is asked to separate himself from the ungodly in general (2 Corinthians 6:17f), from false teachers and doctrines (2 Timothy 2:21; 2 John 9f), and from his own evil nature (Romans 6:11f; Ephesians 4:25-32; Colossians 3:5-9; 1 Thessalonians 4:3, 7; 2 Corinthians 7:1). It will be noted that in some passages sanctification is treated as a single act and in others as a continuous process; in some the purification is more of an outward nature, while in others it is essentially inward. In all of these; it is considered as an act of man and not as an act of God. God has already set apart to Himself everyone who believes in Christ; now the believer sets himself apart to God for God's use.
3.1.4 Conformation to the image of Christ
Conformation to the image of Christ is the positive aspect of sanctification. There are several Scriptures that deal with this phase of sanctification. Paul writes, "For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren" (Romans 8:29);" and "But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit" (2 Corinthians 3:18; cf. Galatians 5:22f; Philippians 1:6). And John says, "Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is" (1 John 3:2). Clearly, this is a process extending throughout life and coming to full fruition only when we shall see the Lord.
3.2 Aspects of Sanctification
3.2.1 Positional
The New Testament uses the word sanctification occasionally as though it were something already accomplished. "You were sanctified ... but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God" (1 Corinthians 6:11). Closely related to justification, this means imputed holiness and defines our standing, or position, before God as believers.
3.2.2 Practical
More frequently the New Testament uses the word sanctification as though it were happening or needed to happen. For example, Hebrews 12:14 commands that believers "pursue peace with all men, and the sanctification without which no one will see the Lord." Referring to the believer's actual behaviour, sanctification is to be a matter of practice. The question is whether sanctification is an event that produces a settled pattern of behaviour, or a process in which the believer works toward an ideal.
3.3 Inevitability of Sanctification
Sanctification is a sovereign work of God as well as a responsibility of the believer. Without sanctification, Hebrews 12:14 has clearly stated, no one will reach heaven. Thus, true believers will experience this work of God as a normal part of their Salvation. The paradoxical relationship between the human and the divine is well stated in Philippians 2:12-13: "Work out your Salvation with fear and trembling [human responsibility]; for it is God who is at work in you, both to will and to work for His good pleasure [divine sovereignty]."
Several activities of the Holy Spirit are involved in the phrase "for it is God who is at work in you." They are: enabling, fruit-bearing, convicting of sin, illuminating Scripture, and mediating in prayer. They induce us to want to yield to God, and they empower us to obey when we do yield. Yielding is also called "walking in the Spirit" and "setting our minds on the Spirit" (see Romans 8).
3.4 The Time of Sanctification
Sanctification is both an act and a process. Let us consider the 3 time elements in sanctification:
3.4.1 The initial act of sanctification
This is positional sanctification. The Scriptures teach that the moment a man believes in Christ he is sanctified. This is clear from the fact that believers are called saints in the New Testament irrespective of their spiritual attainments (1 Corinthians 1:2; Ephesians 1:1; Colossians 1:2; Hebrews 10:10; Jude 3). Of the Corinthians, Paul explicitly says that they "were sanctified" (1 Corinthians 6:11), though he also declared that they were "still fleshly" (1 Corinthians 3:3). In 2 Corinthians he urged them to be "perfecting holiness in the fear of God" (7:1). In Ephesians he speaks of the "equipping of the saints" (4:12) and exhorts his readers to walk "as is proper among saints" (5:3). In Thessalonians he affirms that his readers are already sanctified (2 Thessalonians 2:13), though he also prays for their sanctification (1 Thessalonians 5:23f).
3.4.2 The process of sanctification
As a process, sanctification continues throughout life. On the basis of what the believer has done at conversion, he is admonished to do the same actually in his own experience. Because he has "put off" and "put on," he is now to "put off" and "put on" (Colossians 3:8-13). Where the initial surrender has not been adhered to, there is need first of a definite presentation of the life to God before practical holiness is possible (Romans 6:13; 12:1f); but when the believer is wholly dedicated to God, progress in sanctification is assured. Then the Holy Spirit will put to death the deeds of the body (Romans 8:13), work in him obedience to the Word (1 Peter 1:22), produce the fruit of the Spirit (Galatians 5:22f), and use him in God's service. Then he will "grow in the grace and knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18), "increase and abound in love" (1 Thessalonians 3:12), cleanse himself "from all defilement of flesh and spirit, perfecting holiness in the fear of God" (2 Corinthians 7:1), and be transformed into the image of Christ (2 Corinthians 3:18; Ephesians 4:11-16). Paul declared, "I press on in order that I may lay hold of that for which I was laid hold of by Christ Jesus" (Philippians 3:12).
This does not mean some type of sinless perfection. Jesus commanded, "You are to be perfect, as your heavenly Father is perfect" (Matthew 5:48). If this refers to absolute sinlessness and likeness to God, then no Christian has ever yet attained to this precept. It is clear from the context that Jesus is exhorting his followers to be like the Father in displaying love to both good and bad. Paul disclaims being already perfect in one breath and in the next claims to be perfect (Philippians 3:12, 15). It is evident that one is positional perfection and the other experiential perfection. Positionally, he was perfect since the day that he believed in Christ; experientially, he was perfect only to a limited degree. Colossians 1:28; 4:12; and Hebrews 12:23 hold out perfection as a goal to be attained in the end, but not in this life.
Some use 1 John 3:8f in support of sinless perfection. John writes there, "The one who practices sin is of the devil; for the devil has sinned from the beginning .... No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God." Attention to the Greek tenses removes the possibility that this is sinless perfection, for they are all the present tense. Accordingly, the meaning is, he that habitually sins is of the devil; he that is God does not repeatedly sin. If this is not the meaning, then John contradicts himself in this very Epistle, for he tells the believer what to do in case he sins. "My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins" (1 John 2:1f). The believer is enjoined not to sin, but if he sins he has a remedy. John further says that if we walk in the light, "the blood of Jesus His Son cleanses us from all sin" (1 John 1:7). And again, "If we say that we have no sin, we are deceiving ourselves, and the truth is not in us" (1:8). Surely, we must conclude that John does not teach sinless perfection.
We must beware of concluding that the defeated, imperfect life is the normal life. If sinless perfection is an unscriptural doctrine, so also is sinful imperfection. The Scriptures demand that we live an overcoming life. The answer to Paul's question, "Are we to continue in sin?" (Romans 6:1), is most emphatically, "May it never be! How shall we who died to sin still live in it?" (Romans 6:2). The apostles warns the Corinthians that those who live in sin shall not "inherit the kingdom of God" (1 Corinthians 6:10).
3.4.3 Complete and final sanctification
Complete and final sanctification awaits the sight of Christ. No matter how much progress we may have made in the life of holiness, entire conformity to Christ will only be realized when "the perfect comes" and "the partial will be done away" (1 Corinthians 13:10). We have been saved from the guilt and the penalty of sin, are being saved from the power of sin, and will ultimately be saved from the very presence of sin. Our Salvation from the presence of sin will take place when we shall see the Lord, either at death (Hebrews 12:23) or at His coming (1 Thessalonians 3:13; Hebrews 9:28; 1 John 3:2; Jude 21). There will be no further possibility of sinning after that (Revelation 22:11). The body of the believer will then be glorified (Romans 8:23; Philippians 3:20f) and become a perfect instrument of obedience to God. The prospect of this complete conformation to the image of Christ should impel us to put away now all unholy things from our lives (1 John 3:2f).
3.5 Means of Sanctification
There are 2 parties that have to do with man's sanctification:
However, it is not God the Father only, but the Triune God that has a part in the work. God the Father sanctifies the believer in that he reckons the holiness of Christ to him (1 Corinthians 1:30), works in him that which is well-pleasing in his sight (Hebrews 13:21), and disciplines him (Hebrews 12:9f; 1 Peter 4:17f; 5:10). Christ sanctifies the believer by laying down His life for him (Hebrews 10:10; 13:12), and by producing holiness in him by the Holy Spirit (Romans 8:13; Hebrews 2:11). The Holy Spirit sanctifies the believer in that he frees him from the carnal nature (Romans 8:2), strives against the manifestation of it (Galatians 5:17), puts to death the old nature as the believer yields it to him for crucifixion (Romans 8:13), and produces the fruit of the Holy Spirit (Galatians 5:22f). Thus, there is a definite function of each member of the Trinity in our sanctification.
In himself man can do nothing to achieve sanctification. Even in the believer, God must take the initiative. Paul says, "It is God who is at work in you, both to will and to work for His good pleasure" (Philippians 2:13). But there are definite means that man may employ in his sanctification. Here, as elsewhere, faith in Christ is the first step to take (Acts 26:18). He who believes in Christ is sanctified positionally, for Christ is at that moment made unto him sanctification (1 Corinthians 1:30). Next must come the pursuit of holiness. He who does not follow after sanctification shall not see God (2 Corinthians 7:1; Hebrews 12:14). This should lead him to study the Scriptures, for they disclose the state of the heart and point out the remedy for failure (John 17:17, 19; Ephesians 5:26; 1 Timothy 4:5; James 1:25). The divinely instituted ministry also has its part in pointing out the need for holiness and urging the pursuit of it (Ephesians 4:11-13; 1 Thessalonians 3:10). The definite surrender of the life to God constitutes the supreme condition of practical sanctification (Romans 6:13, 19-21; 12:1f; 2 Timothy 2:21). Since God must make man holy, if he is ever to be holy, man must yield himself to God that he may accomplish this work in him.
The Holy Spirit does His work in the believer through several means. Sanctification is accomplished primarily as the Holy Spirit employs the truth of the Word of God and the dynamic of prayer (John 17:17; Romans 8:26). Actual change in our lives will come through these two primary means.
However, two secondary means are often necessary, which impress upon us the full meaning and necessity of the truth of God's Word and prayer: discipline and trials. Discipline corrects us (Hebrews 12:4-13), while trials mold character and increase our faith and dependence on God (James 1:2-8). Such things are included as illness, problems of various kinds, persecutions, and suffering some kind of loss. It is not always easy to identify whether some unpleasant experience is a discipline or a trial, but usually we will be convicted of some particular sin if God is disciplining us. Job experienced a trial, for he was unaware of any specific sin. David, however was disciplined for a very specific sin (2 Samuel 12).
3.6 Various Views of Sanctification
It will be helpful to conclude this survey of sanctification with a brief description of four of the major viewpoints on sanctification. The basic issue behind them is whether sanctification is an event or a process.
3.6.1 Wesleyan perfectionism
Wesleyan perfectionism is held to varying degrees by evangelical Methodists, Nazarenes, Wesleyan Methodists, and some Pentecostalists - at least those who subscribe to the views of John Wesley. Perfectionism is the view that sinlessness is possible in this lifetime, that the sin nature can be fully eradicated, and that this event comes after a struggle and a decisive act of faith, what some call the "second blessing" (conversion being the "first blessing"). This is not a process; one is either sanctified or he is not. In this sanctification "perfect love" controls the believer. He can make errors, but he will not commit moral sin. Once sanctified, however, one can fall back into sin and "lose" his sanctification.
3.6.2 Keswick victorious life
The Keswick point of view is held by the various British Keswick groups and characterizes "victorious life" conferences in Britain and the United States. Like Wesleyan perfectionism, they hold to a "second blessing" whereby, in a decisive act of faith, the believer comes under the full control of the Holy Spirit and fleshly struggle ceases. This dedicatory event is described as "once-for-all" and "letting go and letting God." It is based on a grammatically doubtful interpretation of Romans 6:13 and 12:1 where the words "present yourselves" are erroneously interpreted as a single, life-changing event. This leads to a high plateau of holiness where the Holy Spirit is in complete control (its critics call this "passivism") and personal struggle virtually ceases. However, unlike the Wesleyan perfectionists, the sin nature is not believed to be totally eradicated.
3.6.3 Reformed or Calvinistic view
Unlike the Wesleyan and Keswick views, the Reformed view contains the idea that sanctification begins immediately upon conversion and is a gradual process in which God the Holy Spirit sovereignly eradicates the sinful nature. The believer participates and struggles, but ultimately the Holy Spirit brings about sanctification. The sinful nature is never totally eradicated in this life, but the believer becomes more and more holy in his behaviour. This view stresses the sovereignty of God and the inability of depraved believers to do anything apart from the sovereign activity of God.
3.6.4 The Chaferian view
Though ultimately this view can be traced to J.N. Darby (founder of the Brethren church) in England, it has become popular and widespread in the United States through the writings of Lewis Sperry Chafer, first president of Dallas Theological Seminary, especially in his classic work, He That Is Spiritual. More recently it has been developed by Charles C. Ryrie, especially in his book, Balancing the Christian Life. It is very similar to the Keswick view in regard to sanctification's beginning as a once-for-all dedication to Christ subsequent to conversion, but it also teaches that there is an ongoing struggle between the sin nature and the new nature called "counteraction" by Ryrie. Santification is a progressive matter as the believer yields to the Holy Spirit. More stress is placed on the believer's responsibility than in the Reformed view.
Chaferianism also teaches that before dedication (making Christ Lord of my life) a person is "carnal." This condition of indifference to God can last indefinitely, according to some.
The four views of sanctification are illustrated in below diagrams:
3.6.5 Conclusion
I believe there are merits in several of these views, and flaws in all. The following will summarize the view I believe is most biblical (this view is very much like the one held by Thiessen):
Sanctification begins with conversion, though it may sometimes be barely perceptible. A second "event" subsequent to conversion is nowhere taught in Scripture. That is, Romans 6:13 and 12:1 do not mean "once-for-all" according to the majority of Greek scholars. Instead it means "decisively present yourselves," and should be repeated daily.
Sanctification is an on-going struggle between the Holy Spirit and the flesh (Galatians 5:16-17), not two natures, for the believer's new desire to please God is impotent apart from the enabling of the Holy Spirit (Romans 7). In this process (not event) the believer, himself a "new creation," grows toward greater consistency in holy behaviour. Yet the sinful tendencies remain. He presses toward "perfection" and in that sense is "perfect" (Philippians 3:12, 15).
Both the divine work and human responsibility must be equally stressed. The Reformed view neglects the human side, while Chaferianism neglects the divine.
"Carnality" (also translated "worldly" and "fleshly") is a temporary state of lapse from godly, obedient behaviour (1 Corinthians 3:1-3), from which true believers will repent (2 Corinthians 7:11). It is not an indefinite or permanent state or even a normal state for the new believer. All believers, including new ones, because they possess the Holy Spirit, exhibit "spiritual" behaviour (1 Corinthians 2:11-16), although it will be inconsistent in the beginning.
4. THE PERSEVERANCE OF THE BELIEVER
The Scriptures teach that all who are by faith united to Christ, who have been justified by God's grace and regenerated by His Spirit, will never totally nor finally fall away from the state of grace, but certainly persevere therein to the end. The doctrine of eternal security is applicable only to those who have had a vital experience of Salvation.
This does not mean that everyone who professes to be saved is eternally saved. This is not equivalent to saying that they shall never backslide or never fall into sin. It merely means that they will never totally fall away from the state of grace into which they have been brought, nor fail to return from their backsliding in the end.
4.1 The Misconception
"Security," as most American Christians use the term, is suspiciously akin to the desire for the preservation of the status quo, a hedge against possible catastrophe. The word perseverance is far more satisfactory, for it expresses the idea that effort toward sanctification is involved.
The word security is more of a cultural term than an accurate way to describe the conviction that the true believer will persevere to ultimate Salvation by the power of God and by holy living (Calvinism). Yet it is by the use of this term that the doctrine of the believer's perseverance is most often labeled. It lends itself well to the misconception that such a doctrine amounts to something of an "eternal fire insurance policy" which can be maintained by paying the premium of casual Christian profession of faith without genuine commitment to Christ, a sort of "license to sin."
Arminian Christians are often right in their condemnation of the doctrine as it is sometimes preached and often practiced. Arminians, of course, believe that some believers will lose their faith and hence fail to inherit ultimate Salvation. To them, this life is "probationary." Their conviction is that a guarantee of security in one's Salvation promotes careless complacency (which, if wrongly understood, it indeed may).
Security is too often thought of as a guarantee of ultimate Salvation regardless of the character of a person's life. It is true that no one can lay anything to the charge of God's elect, for justification is unconditional, as Romans 8 assures us. But, at the same time, truly justified people cannot continue in sin.
4.2 The Biblical Teaching on Assurance of Salvation
Beyond the question of security is the matter of one's assurance of his Salvation. Though related, these ideas are distinct. One could have assurance of his present Salvation without necessarily believing in unconditional, ultimate Salvation.
Assurance, however, is possible when one realizes the nature of his Salvation by grace - unconditional justification. This itself implies the permanence of Salvation. At the end of his first epistle, John writes, "These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life." In other words, John has instructed his readers (about the nature of Salvation; the ways a person knows he loves God; has fellowship with Him; the problem of sin; Christ's advocacy; etc.) so that they will have assurance of their Salvation, and can determine by practical tests that their faith is genuine.
4.3 The Biblical Teaching on the Perseverance of the Believer
All the evidences for the perseverance of believers are classified in connection with the 3 great aspects of Salvation:
From the doctrine of election we learn that all who are predestined are ultimately "glorified" (Romans 8:29-30). We know from previous study that justification is unconditional, and this implies that no sin or effort to destroy my faith can succeed (Romans 8:31-39). Lastly, from the doctrine of sanctification we learn that God has begun a "good work" within us, which He will complete (Philippians 1:6).
5. THE PROOF OF THE DOCTRINE OF PERSEVERANCE
The proofs of the doctrine of Perseverance as found in the Scriptures can be classified into 4 aspects:
5.1 The Purpose of God
The Scripture teaches that God has purposed to save those whom he has justified. Paul declares in answer to the question, "Who shall separate us from the love of Christ?", "I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (Romans 8:35, 38f).
Paul had expressed God's purpose for the saved, "For whom He foreknew, He also predestined to become confirmed to the image of His son, that He might be the first-born among many brethren; and whom He predestined, these He also called, and whom He called, these He also justified; and whom He justified, these He also glorified" (Romans 8:29f). That is, in the councils of God there is an unfailing sequence with regard to everyone whom he foreknows. The revelation of this fact led the apostle to express himself with certainty, as we have indicated. Paul further states, "For the gifts and the calling of God are irrevocable" (Romans 11:29). Jesus gave utterance of the same, saying, "My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. My Father, who has given them to Me, is greater then all; and no one is able to snatch them out of the Father's hand. I and the Father are one" (John 10:27-30). It is one of the precious things about the Christian faith that our continuance in eternal life depends not on our feeble hold on Christ, but on His firm grip on us."
5.2 The Mediatorship of Christ
This is a continued and effective mediatorship. The Lord Jesus Christ's present ministry avails to keep us saved, as His past work availed to save us in the first place. The author of the Hebrews wrote, "Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them" (Hebrews 7:25). In John 17 Jesus prayed the Father would keep those who believe and that they might enjoy the blessings of eternal fellowhship with him. Surely the prayer of Christ will not go unanswered. Christ presently is at the right hand of God interceding for us (Romans 8:34).
5.3 God's Ability to Keep
It is one thing to be willing to keep secure, but another to be able to do so. God is represented as qualifying in both respects. Paul asserts, "I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus" (Philippians 1:6), and "I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day" (2 Timothy 1:12). Scripture further speaks of believers as those "who are protected by the power of God through faith for a Salvation ready to be revealed in the last time" (1 Peter 1:5; cf. Romans 16:25; Jude 24). Thus, in Scripture the Lord's desire and ability to settle and keep us saved are definitely affirmed.
5.4 The Nature of the Change in the Believer
Scripture tells us that the believer has been regenerated, and that in regeneration he becomes a new creature and receives a new life. Paul says, "If any man is in Christ, he is a new creature; the old things passed away; behold, new things have come" (2 Corinthians 5:17). Having believed on the Lord Jesus, we are looked upon by God as if we had been crucified together with him (Romans 6:6), and also as if we had arisen from the dead with him in newness of life. The believer has received not only a new life, but eternal life. Jesus said, "I give eternal life to them" ... "whoever believes may in Him have eternal life" and further,"He who believes in the Son has eternal life" (John 10:28; 3:14f; cf. v. 16; 3:36).
The nature of the change which occurs in regeneration is a sufficient guarantee that the life imparted shall be permanent. Regeneration is a radical and supernatural change in the inner nature, through which the soul is made spiritually alive, and the new life which is implanted is immortal. And since it is a change in the inner nature, it is in a sphere in which man does not have control. No creature (including men, angels, Satan) is at liberty to change the fundamental principles of its nature, for that is the prerogative of God as Creator. The born-again Christian can no more lose his sonship to the heavenly Father than an earthly son can lose his sonship to an earthly father.
6. OBJECTIONS TO THE DOCTRINE OF PERSEVERANCE
There are several objections to the doctrine of Perseverance which can be noted:
6.1 Laxness in Conduct
It is argued, if every believer is eternally secure, why then be holy in conduct; why not have a so-called good time in this world? But those who raise this objection show that they do not grasp the true nature of regeneration and the exact nature of the doctrine of perseverance. Regeneration is a change in the inner nature, and the new life is eternal life. This is the true view of regeneration. Furthermore, the doctrine of eternal security does not imply that a man can do wrong and go unpunished. It does state, however, that the man who is born again will seek to live a new life. John writes, "No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God" (1 John 3:9). This means that he does not habitually sin; and it is certainly true that the experience of the new birth is here represented as resulting in an overcoming life. If a man habitually lives in sin, we conclude that he has never been saved (cf. Romans 6:1f; 2 Timothy 2:19; 2 Peter 1:10f; 1 John 2:3f, 29; 3:14; 5:4).
6.2 Indolence (Not Active) in Service
Assurance of a right relation with God brings with it a joy and praise that seeks expression in devoted service. Whereas the soul that is never sure of its security is timid and halfhearted, the believer who has the confidence that he is eternally secure in God's keeping is impelled to do something for others. In service as in morality, "My sheep hear My voice, and I know them, and they follow Me" (John 10:27). This is not an exhortation, but a statement of fact. All these verbs are in the present tense; his sheep habitually hear his voice, he continually knows them, and they habitually follow him. Not by a man's professions, but by his fruits do we know him (Matthew 7:16).
6.3 Robs Man of His Freedom
It is said that the teaching of eternal security makes man an automation, that he no longer is conceived of as having the power to choose. But such a view reveals an erroneous conception of freedom. Freedom is not necessarily the ability to choose between right and wrong, but the ability to choose the right. God is perfectly free, and He is unable to choose or to do wrong. The new life in the believer impels him to choose the right and reject the wrong. The doctrine of perseverance does not rob a man of his freedom; it rather recognizes that a saved man has a freedom to do what he ought to do that an unsaved man does not possess.
7. SCRIPTURES WHICH APPEAR TO TEACH THE LOSS OF SALVATION
There are passages which appear to teach that a true believe may loss his eternal Salvation. We should investigate the correct interpretation of these passages carefully.
7.1 Scriptures Appear to Teach the Contrary
It is said that the Scriptures show that certain men were saved and yet perished in the end. Judas Iscariot in the New Testament is the favorite example. But this merely emphasizes that one must be careful judging the outward appearance. The rocky soil in the parable of the sower brought forth shoots quickly, but the plant endured only for a season. When persecution and tribulation arose, it withered quickly (Mark 4:16f). The same thing is true of those sown among the thorns; there seemed to be real life there, but the cares of the age, the deceitfulness of riches, and the lusts of other things entering in, choked the word (Mark 4:18f).
Jesus declared that not everyone who said, "Lord, Lord," would enter into the kingdom, not even if he could boast of having prophesied in his name, of having cast out demons in his name, or of having done many mighty works in his name. Such are the people who only seem to have the gift of God (Luke 8:18). Only he who had had a personal acquaintance with him would enter the kingdom (Matthew 7:21-23).
John uses the argument of continuance with the people of God as a proof of regeneration, and failure to continue as a proof that the ones separating themselves are not of them. "They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us" (1 John 2:19; cf. John 6:66f; 2 Peter 2:20-22).
Surely, Judas Iscariot was never saved. Jesus said in connection with the washing of the disciples' fee, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you." For He knew the one who was betraying Him; for this reason He said, "Not all of you are clean" (John 13:10f). The bath made the disciples clean; they were all clean, except Judas; therefore, it is clear that Judas had not had the bath. He was unregenerated. Christ chose and tolerated in his company one who was unsaved. There is no doubt that local churches tolerated professing Christians (church goers but not true believers) to join their gatherings and activities.
7.2 Scriptures Appear to Contain Many Warnings to the Saved
It is urged that the Scriptures contain many warnings and exhortations to the saved. Can it really be that those who are eternally secure need yet to be warned? What is the force of these warnings? Outstanding among these Scriptures are Hebrews 6:4-6 and 10:26-31. It seems that the people mentioned in these verses were being enticed to turn back to Judaism. They were losing their faith and confidence in the promises of the gospel and were looking back to what they had forsaken. It is a dangerous thing for a person to become actively involved in Christian things and with Christian people without actually turning from darkness to light and from the kingdom of Satan to the kingdom of Christ (i.e. without becoming a true believer). If such an unregenerated person should turn away, his chances of returning are very remote (cf. 2 Peter 2:20-22).
Another Scripture which is brought up in this connection is Matthew 24:13, which says, "But the one who endures to the end, it is he who shall be saved." To this we simply reply that that has nothing to do with the main argument. If a man is saved, he will continue; if he is not saved, he will not continue. If he continues to the end, he will ultimately be saved. In other words, this Scripture indicates the reward of enduring; it does not raise the question as to whether a truly saved man will continue to the end.
The last one to be mentioned is John 15:1-6, especially v. 6, which speaks of casting forth the branches that do not bear fruit, and of their being cast into the fire. Can this be done to a true believer? The answer is that in these verses the Lord is trying to teach one main lesson, and one should not press the other analogies of the vine and the branches. He is merely teaching that every true branch is bearing some fruit; if a branch is not bearing some fruit, it is evident that there is no life union between it and the vine. That is, the person thus represented is unsaved (i.e. he is not a true believer). Of course, such a branch is cast forth. It was brought into union with Christ, but the union did not become vital; therefore, it will experience separation and the judgment in the end.
7.3 Conclusion
I conclude that true believers will never totally nor finally fall away from the state of grace, but certainly persevere therein to the end. In other words, true believers will never lose their eternal Salvation. On other hand, false Christians (or professing Christians) have no eternal Salvation.
8. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY