XI. Perseverance of the Saints
A. THE DOCTRINE OF THE PERSEVERANCE OF THE SAINTS IN HISTORY.
The doctrine of the perseverance of the saints is to the effect that they whom God has regenerated and effectually called to a state of grace, can neither totally nor finally fall away from that state, but shall certainly persevere therein to the end and be eternally saved. This doctrine was first explicitly taught by Augustine, though he was not as consistent on this point as might have been expected of him as a strict predestinarian. With him the doctrine did not assume the form just stated. He held that the elect could not so fall away as to be finally lost, but at the same time considered it possible that some who were endowed with new life and true faith could fall from grace completely and at last suffer eternal damnation. The Church of Rome with its Semi- Pelagianism, including the doctrine of free will, denied the doctrine of the perseverance of the saints and made their perseverance dependent on the uncertain obedience of man. The Reformers restored this doctrine to its rightful place. The Lutheran Church, however, makes it uncertain again by making it contingent on man's continued activity of faith, and by assuming that true believers can fall completely from grace. It is only in the Calvinistic Churches that the doctrine is maintained in a form in which it affords absolute assurance. The Canons of Dort, after calling attention to the many weaknesses and failures of the children of God, declare: "But God, who is rich in mercy, according to His unchangeable purpose of election, does not wholly withdraw the Holy Spirit from His own people even in their grievous falls; nor suffers them to proceed so far as to lose the grace of adoption and forfeit the state of justification, or to commit the sin unto death or against the Holy Spirit; nor does He permit them to be totally deserted, and to plunge themselves into everlasting destruction."95 The Arminians rejected this view and made the perseverance of believers dependent on their will to believe and on their good works. Arminius himself avoided that extreme, but his followers did did not hesitate to maintain their synergistic position with all its consequences. The Wesleyan Arminians followed suit as did several of the sects. The Reformed or Calvinistic Churches stand practically alone in giving a negative answer to the question, whether a Christian can completely fall from the state of grace and be finally lost.
B. STATEMENT OF THE DOCTRINE OF PERSEVERANCE.
The doctrine of perseverance requires careful statement, especially in view of the fact that the term "perseverance of the saints" is liable to misunderstanding. It should be noted first of all that the doctrine is not merely to the effect that the elect will certainly be saved in the end, though Augustine has given it that form, but teaches very specifically that they who have once been regenerated and effectually called by God to a state of grace, can never completely fall from that state and thus fail to attain to eternal salvation, though they may sometimes be overcome by evil and fall in sin. It is maintained that the life of regeneration and the habits that develop out of it in the way of sanctification can never entirely disappear. Moreover, we should guard against the possible misunderstanding that this perseverance is regarded as an inherent property of the believer or as a continuous activity of man, by means of which he perseveres in the way of salvation. When Strong speaks of it as "the voluntary continuance, on the part of the Christian, in faith and well-doing," and as "the human side or aspect of that spiritual process which, as viewed from the divine side, we call sanctification," â€” this is certainly liable to create the impression that perseverance depends on man. The Reformed, however, do not consider the perseverance of the saints as being, first of all, a disposition or activity of the believer, though they certainly believe that man co- operates in it just as he does in sanctification. They even stress the fact that the believer would fall away, if he were left to himself. It is, strictly speaking, not man but God who perseveres. Perseverance may be defined as that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to completion. It is because God never forsakes His work that believers continue to stand to the very end.
C. PROOF FOR THE DOCTRINE OF PERSEVERANCE.
The doctrine of perseverance may be proved by certain statements of Scripture and by inference from other doctrines.
1. DIRECT STATEMENTS OF SCRIPTURE. There are some important passages of Scripture that come into consideration here. In Joh_10:27-29 we read: "My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, and no one shall snatch them out my hand. My Father, who hath given them unto me, is greater than all; and no one is able to snatch them out of the Father's hand." Paul says in Rom_11:29 : "For the gifts and the calling of God are not repented of." This means that the grace of God revealed in His calling is never withdrawn, as though He repented of it. This is a general statement, though in the connection in which it is found it refers to the calling of Israel. The apostle comforts the believing Philippians with the words: "Being confident of this very thing, that He who began a good work in you will perfect it unto the day of Jesus Christ," Php_1:6. In 2Th_3:3 he says: "But the Lord is faithful, who shall establish you, and guard you from the evil one." In 2Ti_1:12 he sounds a note of rejoicing: "For I know Him whom I have believed, and I am persuaded that He is able to guard that which I have committed unto Him against that day." And in 4:18 of the same Epistle he glories in the fact that the Lord will deliver him from every evil work and will save him unto His heavenly kingdom.
2. INFERENTIAL PROOFS. The doctrine of perseverance may also be proved in an inferential way.
a. From the doctrine of election. Election does not merely mean that some will be favored with certain external privileges and may be saved, if they do their duty, but that they who belong to the number of the elect shall finally be saved and can never fall short of perfect salvation. It is an election unto an end, that is, unto salvation. In working it out God endows believers with such influences of the Holy Spirit as to lead them, not only to accept Christ, but to persevere unto the end and to be saved unto the uttermost.
b. From the doctrine of the covenant of redemption. In the covenant of redemption God gave His people to His Son as the reward for the latter's obedience and suffering. This reward was fixed from eternity and was not left contingent on any uncertain faithfulness of man. God does not go back on His promise, and therefore it is impossible that they who are reckoned as being in Christ, and as forming a part of His reward, can be separated from Him (Rom_8:38-39), and that they who have entered the covenant as a communion of life should fall out.
c. From the efficacy of the merits and intercession of Christ. In His atoning work Christ paid the price to purchase the sinner's pardon and acceptance. His righteousness constitutes the perfect ground for the justification of the sinner, and it is impossible that one who is justified by the payment of such a perfect and efficacious price should again fall under condemnation. Moreover, Christ makes constant intercession for those who are given Him of the Father, and His intercessory prayer for His people is always efficacious, Joh_11:42; Heb_7:25.
d. From the mystical union with Christ. They who are united to Christ by faith become partakers of His Spirit, and thus become one body with Him, pulsating with the life of the Spirit. They share in the life of Christ, and because He lives they live also. It is impossible that they should again be removed from the body, thus frustrating the divine ideal. The union is permanent, since it originates in a permanent and unchangeable cause, the free and eternal love of God.
e. From the work of the Holy Spirit in the heart. Dabney correctly says: "It is a low and unworthy estimate of the wisdom of the Holy Spirit and of His work in the heart, to suppose that He will begin the work now, and presently desert it; that the vital spark of heavenly birth is an ignis fatuus burning for a short season, and then expiring in utter darkness; that the spiritual life communicated in the new birth, is a sort of spasmodic or galvanic vitality, giving the outward appearance of life in the dead soul, and then dying."96 According to Scripture the believer is already in this life in possession of salvation and eternal life, Joh_3:36; Joh_5:24; Joh_6:54. Can we proceed on the assumption that eternal life will not be everlasting?
f. From the assurance of salvation. It is quite evident from Scripture that believers can in this life attain to the assurance of salvation, Heb_3:14; Heb_6:11; Heb_10:22; 2Pe_1:10. This would seem to be entirely out of the question, if it were possible for believers to fall from grace at any moment. It can be enjoyed only by those who stand in the firm conviction that God will perfect the work which He has begun.
D. OBJECTIONS TO THE DOCTRINE OF PERSEVERANCE.
1. IT IS INCONSISTENT WITH HUMAN FREEDOM. It is said that the doctrine of perseverance is inconsistent with human freedom. But this objection proceeds on the false assumption that real freedom consists in the liberty of indifference, or the power of contrary choice in moral and spiritual matters. This is erroneous, however. True liberty consists exactly in self-determination in the direction of holiness. Man is never more free than when he moves consciously in the direction of God. And the Christian stands in that liberty through the grace of God.
2. IT LEADS TO INDOLENCE AND IMMORALITY. It is confidently asserted that the doctrine of perseverance leads to indolence, license, and even immorality. A false security is said to result from it. This is a mistaken notion, however, for, although the Bible tells us that we are kept by the grace of God, it does not encourage the idea that God keeps us without constant watchfulness, diligence, and prayer on our part. It is hard to see how a doctrine which assures the believer of a perseverance in holiness can be an incentive for sin. It would seem that the certainty of success in the active striving for sanctification would be the best possible stimulus to ever greater exertion.
3. IT IS CONTRARY TO SCRIPTURE. The doctrine is frequently declared to be contrary to Scripture. The passages adduced to prove this contention can be reduced to three classes.
a. There are warnings against apostasy which would seem to be quite uncalled for, if the believer could not fall away, Mat_24:12; Col_1:23; Heb_2:1; Heb_3:14; Heb_6:11; 1Jn_2:6. But these warnings regard the whole matter from the side of man and are seriously meant. They prompt self-examination, and are instrumental in keeping believers in the way of perseverance. They do not prove that any of those addressed will apostatize, but simply that the use of means is necessary to prevent them from committing this sin. Compare Act_27:22-25 with Act_27:31 for an illustration of this principle.
b. There are also exhortations, urging believers to continue in the way of sanctification, which would appear to be unnecessary if there is no doubt about it that they will continue to the end. But these are usually found in connection with such warnings as those referred to under (a), and serve exactly the same purpose. They do not prove that any of the believers exhorted will not persevere, but only that God uses moral means for the accomplishment of moral ends.
c. Again, it is said that Scripture records several cases of actual apostasy, 1Ti_1:19-20; 2Ti_2:17-18; 2Ti_4:10; 2Pe_2:1-2; cf. also Heb_6:4-6. But these instances do not prove the contention that real believers, in possession of true saving faith, can fall from grace, unless it be shown first that the persons indicated in these passages had true faith in Christ, and not a mere temporal faith, which is not rooted in regeneration. The Bible teaches us that there are persons who profess the true faith, and yet are not of the faith, Rom_9:6; 1Jn_2:19; Rev_3:1. John says of some of them, "They went out from us," and adds by way of explanation, "but they were not of us; for if they had been of us, they would have remained with us," 1Jn_2:19.
E. THE DENIAL OF THIS DOCTRINE MAKES SALVATION DEPENDENT ON MAN'S WILL.
The denial of the doctrine of perseverance virtually makes the salvation of man dependent on the human will rather than on the grace of God. This consideration will, of course, have no effect on those who share the Pelagian conception of salvation as autosoteric â€” and their numbers are great â€” but certainly ought to cause those to pause who glory in being saved by grace. The idea is that, after man is brought to a state of grace by the operation of the Holy Spirit alone, or by the joint operation of the Holy Spirit and the will of man, it rests solely with man to continue in faith or to forsake the faith, just as he sees fit. This renders the cause of man very precarious and makes it impossible for him to attain to the blessed assurance of faith. Consequently, it is of the utmost importance to maintain the doctrine of perseverence. In the words of Hovey, "It may be a source of great comfort and power, â€” an incentive to gratitude, a motive to self-sacrifice, and a pillar of fire in the hour of danger."
QUESTIONS FOR FURTHER STUDY: What is the real question concerning perseverance: is it whether the elect or whether the regenerate persevere? Do Augustine and the Lutherans also teach that the elect may finally be lost? How does the analogy of the natural life favor the doctrine of perseverance? Do not such passages as Heb_6:4-6; Heb_10:29; 2Pe_2:1 prove the possibility of falling away? How about Joh_15:1-6? Is the grace of perseverance something innate, necessarily given with the new nature, or is it the fruit of a special, gracious, and preserving activity of God? Does the doctrine imply that one may be living in habitual and intentional sin, and yet be in a justified state? Does it preclude the idea of lapses into sin?
LITERATURE: Bavinck, Geref. Dogm. IV, pp. 289-294; Vos, Geref. Dogm. IV., pp. 248-260; Dabney, Syst. and Polem. Theol., pp. 687-698; Dick, Theology, Lect. LXXIX; Litton, Introd. to Dogm. Theol., pp. 338-343; Finney, Syst. Theol., pp. 544-619; Hovey, Manual of Theology and Ethics, pp. 295-299; Pieper, Christ. Dogm. III, pp. 107-120; Pope Chr. Theol. III, pp. 131-147; Meijering, De Dordtsche Leerregels, pp. 256-354; Bos, De Dordtsche Leerregelen, pp. 199-255.