THE POSSIBILITY OF APOSTASY

Mike Johnson

Consider this question.  Can one who has been born again, i.e., one who has entered into a proper relationship with God, conduct himself in such a way to be eternally lost?  Many say a person cannot.  They hold a doctrine known by such names as “Once Saved, Always Saved,” “The Impossibility of Apostasy,” or the “Perseverance of the Saints.”

This doctrine is stated very clearly in a book by H.A. Ironside called The Eternal Security of the Believer.

When we speak of the eternal security of the believer, what do we mean?  We mean that once a poor sinner has been regenerated by the Word and the Spirit of God, once he has received a new life and a new nature, has been made partaker of the divine nature, once he has been justified from every charge before the throne of God, it is absolutely impossible that the man should ever again be a lost soul.  1

Many of the creed books and the teachings of countless people promote this view.  Although popular, this doctrine is not in the Word of God! 2

Various passages clearly show that a child of God can fall from grace; we will examine several of them in this article.  However, before we do, I would like to explain two approaches used generally by the typical “once saved, always saved” advocate.  First, with some passages, the proponent of this doctrine will respond by saying that the verses are not speaking of people who are actually Christians but only of those who profess to be Christians.  (With this approach, they admit that the verses are about a lost person.) Alternatively, they may say that other passages are speaking about a Christian, but the verses are not saying the one under consideration is actually lost.  The person, they might say, has only missed the joy of his salvation!  Thus, it is necessary with any passage presented to show that a Christian is under consideration and that this Christian is lost.  Consider now a few passages.

Galatians 5:4

    Galatians 5:4 plainly says to those who are Christians that they can fall from grace.   It seems some were teaching it was necessary to obey certain aspects of the old law to be saved, such as circumcision.  Paul told them (v. 1), “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.”  He further told them (vs. 2-4) that if they were circumcised, Christ would profit them nothing, and they would be a debtor to keep the whole law.  He added, “…you who attempt to be justified by law; you have fallen from grace” (4).  Could it be any clearer?  A child of God can fall from grace.

Most would admit that those under consideration were in a lost state.  So how would the “once saved, always saved advocate” explain this passage?  Typically, they say that a Christian is not actually under consideration in these verses.

Paul clearly is addressing Christians instead of non-Christians in these verses.  Earlier in Galatians, such passages as 1:2, 4, 6; 3:13, 27-29; 4:5-7 make this clear.  Chapter 4 concludes by discussing the allegory of Hagar (who depicts the old covenant) and Sarah (who represents the new covenant).  Verse 31 says, “So then, brethren, we are not children of the bondwoman but of the free.”  Then in 5:1, Paul said, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.”  These had been made “free” and had escaped the “yoke of bondage” (the old law) and were in danger of being “entangled again.” He is speaking to Christians, and these Christians, if they went back to the old law, would fall from grace.

Further, these people fell from grace.  How can people fall from something they were never in?  Also, salvation is by “grace” (Eph. 2:8-10).  If we fall from grace, how then can we be saved?  We can fall from that which saves us.

 2 Peter 2:20-22

2 Peter 2 describes particular false teachers.  Not only did they teach false doctrine (v. 1),  but they were very immoral.  Please read the entire chapter for a full description of these ungodly people.

There is no doubt they were in a lost state at the time of this writing.  The chapter speaks of their “swift destruction” (v. 1); it says their “destruction does not slumber” (v. 3) and points out they “shall utterly perish in their corruption” (v. 12).

Verses 20-22 speak of these “slaves of corruption”(v. 19).

For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning.  For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them.  But it has happened to them according to the true proverb: A dog returns to his own vomit, and, a sow, having washed, to her wallowing in the mire.

Again, most would agree that verses 20-22, in addition to the chapter’s earlier parts, describe someone lost.  The argument from the advocates of the doctrine of the impossibility of apostasy typically states that these verses do not refer to one who was ever actually a Christian at all—only to one who pretends to be.

However, verses 20-22 speak of them as having “escaped the pollutions of the world,” and they did this through the “knowledge of Jesus Christ.” After escaping, they became “again entangled in them and overcome.”  Peter describes their last state as worse than their first, and it would have been better for them not to have known the way of righteousness (so they knew it) than, after knowing it, to turn from the holy commandment.  One described as having escaped the pollutions of the world through the knowledge of Jesus Christ and as having known the way of righteousness is indeed a Christian.  Also, verse one speaks of them “having denied the Lord that bought them,” and verse 15 reveals they had “forsaken the right way.”

These were not pretenders.  They were Christians — people who had entered into a proper relationship with God.  However, they become false teachers and also very immoral (13-14).  Consequently, they would be lost!

To counteract the teaching of this passage, some emphasize that he mentions a “dog” and “sow” in the verses, not sheep.  They say that since he does not mention sheep, then Peter must not be talking about Christians in this text.  For example, consider the following quote from Ironside.

Does it say, “But it is happened unto them according to the true proverb, The sheep is turned to its own vomit again?”  No, it does not.  It says, “The dog is turned to his own vomit again?”  How many of these dogs there are!  They escape the pollution of the world temporarily by the knowledge that comes through the Lord Jesus Christ.  If you were brought up in a Christian home and taught the knowledge of the Lord Jesus Christ from your youth, you escaped a great deal of the pollution of the world.  But after you have known all these things, you can turn aside; you can take your own way into the world and live in its filth and pollutions.  What does that prove?  That you used to be one of Christ’s sheep but are no longer?  Oh, no.  What then?  It demonstrates that, “The dog has gone back to his own vomit again, and the sow that was washed to her wallowing in the mire.” 3

First, this response ignores the context, which clearly indicates that these people previously had salvation.  Second, the point is not that the sow was still a sow, and the dog was still a dog.  Instead, it is that a change had occurred, and then there was a return to that which was defiling.  The time the sow was dirty would represent a time when a person was not a Christian; washing the sow would describe a person becoming a child of God.  Finally, returning to the mire would represent that person going back into sin.

2 Peter 1:5-11

It would be incorrect to say these verses do not apply to a Christian.  Peter speaks “to those who have obtained like precious faith with us by the righteousness of God and Savior Jesus Christ” (1:1).  He says further they had received all things which pertain unto life and godliness “through the knowledge of him that hath called us to glory and virtue” (3).  Verse four says, “by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.”

Verse 5 starts by saying, “but also for this very reason.”  This phase shows a connection to the previous verses.  He is saying because they had received “exceeding great and precious promises” that allowed them to be “partakers of the divine nature” and had “escaped the corruption that is in the world through lust,” they should be motivated to add the various traits listed in verses 6-8.  So Christians are to do (10), or add (5), “these things.”

Verse eight says, “For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.”  Someone who could be described as “barren” and “unfruitful” is undoubtedly in a lost state.  (Note John 15:1-6.)

Those who lack “these things” are also described (v. 9) as “shortsighted” to the point of “blindness.” They are blind in the sense of being “spiritually blind,” being unable to see as they should spiritually, i.e., to have the spiritual and moral perception they should have.  They can only see things near — those things of an earthly nature.   The person would also have forgotten that “he was purged from his old sins.” Isn’t this sad?  He would forget the most glorious event that had ever happened to him.  He may remember his conversion but has forgotten its value and importance.  He is in a state of spiritual ruin.

Verse 10 says, “Therefore, brethren, be even more diligent to make your calling and election sure, for if you do these things you will never stumble.”  If there is no way saved people can be lost, what is the point of telling them to make their calling and election sure?  How can it be made sure any more than it already is?   Also, it says if a person does these things, he “shall never fall.”  What if a person does not do those things, i.e., add the virtues?  He would, of course, fall.  Thayer, in his Greek Lexicon, describes the word translated “fall” (ptaio) to mean.  “b.  To fall into misery, become wretched . . . of the loss of salvation, 2 Pet.  i.  10).” 4

Typically, those who believe in the impossibility of apostasy will argue that these verses, although speaking of a Christian, are not saying the person who fails to follow the instructions would be actually lost.  In the Thrasher-Garrett Debate, Garrett said, regarding this passage,

That is, they shall not fall from their steadfastness nor lose that clear sight and assurance which they now are experiencing, namely, as being partakers of the divine nature and purged from their old sins, which those neglects might put out of their sight; and so lose them the sense and comfort of their salvation.  5

He is not speaking only of the “comfort” of their salvation in these verses.    Instead, he is talking about their actual salvation.  If a person does not add/do “these things,” he is described as barren and unfruitful in the knowledge of Christ, shortsighted and unable to see afar off, and as one who has forgotten about being purged from his old sins.  He has not made his calling and election sure and has done the opposite of what a person must do to keep from falling.  Does this sound like a saved person­­ — someone headed to heaven?  It does not!

Verse 11 also makes it clear that he is not merely talking about the “comfort” of their salvation.  It says, “for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”

Without a doubt, 2 Peter 1:5-11 teaches that children of God can fall from grace if they do not follow the instructions of adding these virtues to their faith.

John 15:1-6  

John 15:1-6  records the Parable of the Vine and the Branches.  It says:

  I am the true vine, and My Father is the vinedresser.  Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit.  You are already clean because of the word which I have spoken to you.  Abide in Me, and I in you.  As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.  I am the vine, you are the branches.  He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.  If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.

We learn that Jesus is the vine, and his disciples are the branches.  If a “branch” does not produce fruit, Christ purges it, and it is then cast into the fire and burned.  He points out the need to abide in Him, and we do this by bearing fruit.

This parable conclusively teaches the possibility of apostasy.  It seems quite apparent that these verses discuss lost people as they would be thrown into the fire and burned.  Therefore, the advocate of the “Impossibility of Apostasy” doctrine must conclude that these verses speak only of one who has professed Christianity.  They would say the one represented by the “unfruitful branch” was never saved from the start.  Ben M. Bogard, a well-known Baptist debater from many years ago, responded to John 15 in this way.

Now notice.  There is the vine and the branch.  There are two sorts of professed Christian — the real and the nominal.  The professors, and possessors — you can’t tell the difference by looking at them, for some of them camouflage so completely they seem to be in the Lord.” 6

In another debate, D.N. Jackson stated,

The vine was in Christ in the sense that your heart may be in a thing sometimes.  How is that?  You’ll say my heart is with you, and yet it may be just a profession.  7

There is no doubt he is speaking of saved people.  In verse two, Jesus said, “every branch IN me” that beareth not fruit.  So the branch would, in fact, be “in Him.”  It does not say, “every branch in me professionally that does not bear fruit, he takes away,” nor does it say, “every branch not in me, but is so camouflaged that people cannot tell if they are in me, but they seem to be in me, that beareth not fruit he takes away.”   He also told them (v. 3), “You are already clean because of the word which I have spoken to you.”  Does this not describe a saved person?  When he said, “abide in me,” this indicates they were “in Him” at that time.  Jesus was not urging those who “professed” to be in Him to “abide in Him,” but those who were actually in him.

There may be cases where we cannot tell if a person is a genuine Christian or not.  Yet, Christ knows those who are His (2 Tim. 2:19), and Jesus said, “every branch in me.”

Jesus clearly shows that those in a proper relationship with God could, by not bearing fruit, cease to be in a right relationship with God and thus be lost!  8

Acts 8:5-25

Acts 8:5-25 describes the conversion of the people of Samaria and a sorcerer named Simon.  Many responded to Philip’s preaching and became Christians.  Verse 12 says they believed, and Philip baptized them.  Mark 16:16 says, “He who believes and is baptized will be saved….” Thus, belief and baptism are two conditions for salvation.  Verse 13 points out that Simon also believed and was baptized, and then he “ . . . continued with Philip, and was amazed, seeing the miracles and signs which were done.”  Eventually, Peter and John came to Samaria from Jerusalem to bestow the gifts of the Holy Spirit upon the people (vs. 14-17).9  Upon seeing the apostles do this, Simon offered them money and said, “…Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.”  Peter then rebuked Simon very sharply and told him his heart was not right in the sight of God.  He said, “Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you” (22).

Most agree that Simon was in a lost state based on what Peter told him (20-22).  So,  we have a man becoming a Christian, committing sin, and then becoming lost.  The “once saved, always saved” supporter will generally object at this point by saying Simon was not really a Christian at all—he just pretended to be.

Indeed, a person sometimes may say he believes but not be a believer.  We cannot read a person’s heart.  However, Simon was not such a person.  In verse 13, Luke is not just expressing an opinion about Simon.  Instead, we have “INSPIRATION” (the inspired Scripture), saying Simon believed, so we know he did.  Please note how Simon did what the Samaritans did: Simon believed and was baptized.  Consequently, he was a saved person who became lost.

 1 Corinthians 10:12

 In 1 Corinthians 10, Paul is warning the Corinthians against falling away.  He tried to encourage them not to be lulled into a false sense of security, thinking they could not fall.  To enforce his point, he brings up the Jews who were highly favored by God but committed sin and received punishment from Him.

The children of Israel crossed the Red Sea by faith (Heb. 11:29).  God favored them.  They all ate the spiritual food (v. 3); they drank the spiritual drink (v. 4), and the spiritual drink was Christ (v. 4), yet these people sinned — they fell from God’s favor.  We are told they lusted after evil things (v. 6), they worshiped idols (v. 7), some committed sexual immorality (v. 8), some tempted the Lord (v. 9), and some of them murmured (v. 10).

Why bring this up?  It is to warn the Corinthians.  Verses 11-12 say, “Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.  Therefore let him who thinks he stands take heed lest he fall.”

Yes, the Corinthians could fall from grace.  Why did he give the warning to “take heed lest” they fall if it was impossible for them to fall?  There is no need to warn someone of a danger that does not exist.

1 Corinthians 9:27

1 Corinthians 9:27 says, “But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.”  Paul is saying he had to practice “self-control.” If he did not, even after he had preached to others, he would end up being “disqualified” (KJV “a castaway”).  The word in the Greek (adokimos)  translated as “disqualified” means “to not stand the test or to not be approved.” The KJV translates the word as “reprobate” in various passages, such as Romans 1:28, which says, “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.” Please read the context of this verse in Romans and see if you think it refers to the saved.  If Paul became a “castaway or “disqualified,” he would indeed be lost.  (See also 1 Tim.  3:8, Tit. 1:16, 2 Cor. 13:5 where the same word, adokoimos, occurs.)

Some argue that all Paul meant in 1 Corinthians 9:27 is that he feared he might do something which would cause his brethren to reject him and not allow him to preach to them, i.e., they would cast him aside as a preacher.  A person who would say this is not very knowledgeable about Paul.  In Galatians 1:10, he said, “For do I now persuade men, or God?  Or do I seek to please men?  For if I still pleased men, I would not be a bondservant of Christ.” Further, in this context, Paul is talking about an “incorruptible crown,” for which they were striving.  This prize awaited them at the end of the Christian race.

1 & 2 Timothy

In 1 and 2 Timothy, Paul calls Timothy’s attention to many things that can happen to a person’s faith.  Those who teach “once saved, always saved” usually teach that people are saved by “faith only.” It should be no trouble to see if people lose the very thing that saves them, then they will be lost on Judgment Day.  Please note some things which a person can do to his faith.

A Christian can make shipwreck of his faith (1 Timothy 1:19).  Paul told Timothy to “wage a good warfare,” and then he said, “having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck.” The term “shipwreck” is forceful.  Consider the following question.  If being “shipwrecked” describes a person’s faith, is that person saved?  That person is not!  One can survive a shipwreck, of course.  Similarly, one whose faith has become shipwrecked can repent and return to God.

A Christian can depart from the faith (1 Timothy 4:1-4).  Here Paul said, “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.” The “faith” would refer to the gospel of Christ — the teaching of the New Testament as a whole.  The NIV says, “abandon the faith,” and the NASB and ASV say, “some shall fall away.” One who departs from “the faith” no longer has it — he has left it.  Paul describes the person as “giving heed to deceiving spirits,” and “doctrines of demons.” He speaks, “lies in hypocrisy.” His conscience has been “seared with a hot iron.” Does this describe a saved person?  Is this person just as saved as one who contends earnestly for the faith (Jude 3) and opposes the doctrines of demons?

A Christian can deny the faith (1 Timothy 5:8).  This verse says, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” In this context, Paul is speaking about the responsibilities Christians (v. 16) have to provide for their own.  In verse 8, he states the consequences of not doing that.  (These verses show people can deny the faith by their actions as well as by their words.) If people do, they have denied the faith and are worse than unbelievers.  Generally, even an unbeliever will understand the importance of providing for his own.

A Christian can stray (erred KJV) from the faith (1 Timothy 6:10).  Paul here speaks of the love of money and says, “for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.” He would have to be discussing Christians here as he errs FROM the faith.  If a person cannot err from the faith, why mention it?  Can a person err from that which saves him and still have salvation?

A Christian can have his faith overthrown (2 Timothy 2:18).  Verse 18 describes Hymenaeus and Philetus, who had strayed from the truth (they taught that the resurrection was already past) and had “overthrown the faith of some.” Therefore, our faith can be overthrown!  These brethren had strayed (erred-KJV) and had caused the overthrow of the faith of others.

The verses cited speak of five things that can happen to our faith.  If any of them happens to a person’s faith, that person will be lost!

Hebrews 3:4-13

The inspired writer wrote the book of Hebrews to the Hebrews (or Jews).  Many of them had become Christians, and they tended to return to the religion they formally practiced.  They wanted to return to the Law of Moses and observe the various ceremonies therein.  This book shows the superiority of Christ and Christianity over Moses and the Law of Moses, and the book aims to keep them from departing from the faith by returning to the old law.

In verses 4-6 of chapter 3, the writer shows the superiority of Christ over Moses.  Christ is described (v. 6) as a son over his own house, while Moses, though “faithful in all his house,” is described as a servant.

After speaking of Christ as a “son over his own house,” verse six says, “whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.” We are “His house,” which is “the church” (1 Tim. 3:15).  The “if” shows that the Christian must, however, persevere (Note also verse 14).

Milligan, in his commentary on Hebrews, gives a paraphrase that helps us to see the connection between this section of Scripture and the section which follows.

Since it is true, he says in substance, that Jesus as the Apostle of God is so much superior to Moses; and since it is also true, that your belonging to the house of God under him, and your enjoying the blessings of the New Covenant through him, depend on your holding fast the confidence and the boasting of your hope even to the end of life, you should now take as a warning to yourselves the following solemn admonition made by God to your fathers; and beware lest there be also in any of you an evil heart of unbelief.  10

The children of Israel, in verses 7-8, are given as examples of people not to follow.  It says, “Do not harden your hearts as in the rebellion, in the day of trial in the wilderness, where your fathers tested Me, tried Me, and saw My works forty years.” Israel frequently provoked God in the wilderness.” This provocation may refer specifically to the time near Mt. Horeb when Israel murmured for water (Ex. 17:1-7).  Israel sinned, and they were unable to enter their “rest,” which would be the land, which God had promised them.  When they sinned and died in that state, they lost salvation.

In verse 12, the writer warns the Hebrews not to make the same mistake the children of Israel did.  He said, “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.” These verses show us that first, the heart of a child of God can become evil, and second, a child of God can depart from Him.

Verse 12 addresses Christians, which is the whole scope of the book.  He addresses them as “brethren.” He speaks of “departing from” God indicating that they were Christians.  It would be nonsense to urge a person not to depart from God if it is impossible to do so.  God will not save the alien sinner in unbelief; He will not save the Christian in that state.

Hebrews 6:4-6

 In Hebrews 6:1-3, the writer urges certain ones (who he had characterized earlier as “babes” in Christ- v. 13) to “go on unto perfection.”   He wanted them to mature; they needed to leave the elementary principles.

In verses 4-6, he tries to get them to see the dangers to which they were exposed.  These verses say, “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”

The writer starts by speaking of that which is impossible.  Before identifying what is impossible, he describes the characteristics of whom it is said.  Consider the following descriptions.

  • They were once enlightened. Being once enlightened undoubtedly refers to people who had become Christians.  “Light” in the Scriptures refers to holiness, happiness, and knowledge.  God’s Word gives light (Ps. 119:130; Ps. 119:105), and Jesus said (Jn. 8:12), “…” I am the light of the world.  He who follows Me shall not walk in darkness, but have the light of life.” Paul, in Ephesians 5:8, describes Christians as “light in the Lord” and tells them to walk as “children of light.”  Thayer defines the Greek word used in Hebrews 6:4 to mean, “. . . enlighten spiritually, imbue with saving knowledge of the gospel: hence . . . of those who have been made Christians, Heb. vi 4; x.  …” 12 These people had been translated from darkness to light, from God to Satan—they were Christians.
  • They tasted the heavenly gift. The word used here, translated as “tasted,” means to “partake of” or “experience.” There are various ideas about what the heavenly gift is.  Some say that this refers to Christ.  Others say it pertains to the Holy Spirit, the remission of sins, or the Lord’s Supper.  It is possible that the “gift” has a broader meaning and refers to the new life in Christ, which Christians enjoy.  If so, this would include many aspects of the Christian’s blessings.  Regardless, it speaks of one who is a Christian.13
  • They were partakers of the Holy Ghost. Does this phrase sound like the description of the Christian?
  • They were partakers of the power of the world to come. They had participated in blessings associated with the age, or world, to come.  This participation may have some reference to miraculous powers, which they shared in some sense.  But, again, this is speaking of one who is a child of God.

Let us go back to what is impossible for them to do.  Verse six says, “if they fall away, to renew them again to repentance. . . ” As we have seen, he is clearly speaking of Christians.  These Christians could fall away and, in so doing, crucify the son of God all over again and put Him to an open shame (v. 6).  They would be lost!

The objector will frequently make much of the word “if” found in verse six and say he is only speaking hypothetically.  He is only saying “if” he falls away, which actually cannot happen.  From what I understand, the word “if” was inserted into the King James Translation by a person named Beza, a disciple of John Calvin, and there is no justification for it whatsoever in the Greek.  The NASB says, “and then have fallen away;” the ASV puts it, “and then fell away”; Weymouth says, “and then fall away”; Goodspeed translates it as “and yet have fallen back.”  Even if the “if” should be there, the Hebrew writer is still showing us a child of God can fall from grace.  What is the point of even saying this if apostasy is impossible?

 Hebrews 10:26-31

 Hebrews 10:26 says,   “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins.”  This verse  is found right after the writer admonishes them not to forsake the “assembling of ourselves together.”  This verse makes it clear that Christians can sin, and the rest of the passage makes it clear they can be lost.  The writer speaks of those, including himself,  who had obtained the “knowledge of the truth.”  Milligan points out,

The word rendered knowledge (epignosis) means more than a mere objective knowledge (gnosis) of the truth.  It rather denotes a full experimental knowledge, such as we gain by the active application of our minds to the study of the truth.14

Read verses 27-31 for yourself, and see if there is any possibility he is saying the person described in 26 still has salvation.  15

 James 5:19-20

James 5:19-20 says, “Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.”

He is speaking of Christians in these verses.  He is addressing “brethren,” and he says, “if any of you,” do wander (“err” KJV) from the truth.  Thus, those who are brethren can wander from the truth.” Further, how can a person stray from that which he does not have?

If this Christian errs, he can be “converted” (v. 19b.) What if this sinner converts from the error of his way?  Verse 20 tells us the one who “turns (KJV “converts”) him, “shall save a soul from death,” and “shall cover a multitude of sins.” The person who errs (a Christian) is in a lost state.

What is the “death” spoken of from which this person becomes saved?  It is spiritual death (1:15; 1:21), i.e., the second death (Rev. 20:6).  Physical death will occur whether a person sins or not.  Spiritual death, which involves a separation from God, comes about as a result of sin!

Not only would the person who converts the sinner from the error of his way save a soul from death, but he would also “cover a multitude of sins.” Some translations say “hide.” To hide or cover sins means to have them forgiven.  Note the parallelism of Psalms 85:2, which says, “You have forgiven the iniquity of Your people; You have covered all their sin.” Nehemiah used this same figure when he prayed (Neh. 4:5) concerning his enemies, “Do not cover their iniquity, and do not let their sin be blotted out from before You; for they have provoked You to anger before the builders . . .” (Note also I Peter 4:8 & Proverbs 10:12.)

Sometimes it is argued that the term “brother” refers to a brother in the sense of a Jewish brother.  Thus, he is not speaking of the possibility of a Christian falling.  From James 2:1, it is clear that those addressed as “brethren” had faith.  The NASB says, “My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism.” He is speaking to brethren whose faith was being tried (1:2-3) and, in the same context of verses 5:19-20, of those who could pray (5:13-16).  There is no reason to think verses 19-20 refer to “brethren” in the sense of “Jewish brethren.” Instead, the writer addresses Christians; if they erred from the truth, they would fall from grace.

Who Really Has Security?

People who believe in the doctrine of “once saved, always saved” usually place much emphasis on and take great comfort in their view, looking upon it as one of their most essential beliefs.  They also tend to see any group that does not accept this position as inferior.  They may ask someone who holds a different view, “Where is your security?”

The Bible does teach “security” for Christians (note Jn. 10:27-29, Rom.  8:31-39, 1 Pet.  1:3-5).  It does not teach, however, that we have “unconditional” security.

Consider a person (viewed as faithful by a group who holds this position) who suddenly turns to a life of sin after years in the denomination.  His sinful activities may include transgressions such as fornication, drinking, and gambling.  How is this explained?  Has this person fallen from grace?  “No,” it would be said, “the man was never really saved, to begin with.”  (They state this even though the person might have been very active in the denomination, been a “Sunday School” teacher, and claimed a “salvation experience.”)   They seem to say, “If you’ve got it, you can’t lose it; if you lose it, you never really had it.”  Consider Ironside on this subject:

I do not know how many times I have had individuals come to me with a hypothetical case like this: “Suppose a man who joined the church, who professed to be saved, who for many years was a very active Christian worker, perhaps a Sunday School teacher, perhaps an elder or a deacon in the church, maybe a minister; but after some years of apparent consistent Christian living and helpfulness in testimony he turns his back on it all, returns to the world, and utterly repudiates Christianity and now denies in toto the gospel he once professed.  How does that square with your doctrine of the eternal security of the believer?”  That does not touch the matter at all.  The apostle John tells us how we are to understand a case like that.  He says in the second chapter and the nineteenth verse of his first Epistle, “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 of us,” or literally, “that they were not altogether of us.”  That is, it is possible to do all the things that I have spoken of and yet never be regenerated.  It is quite possible to join a church, to make a Christian profession; it is quite possible to observe the Christian ordinances, to teach and to preach, and yet never be born again.  If one teaches and preaches the truth, it will produce good results and will do men good whether the teacher or the preacher be real or not, for it is the truth that God uses.  16

This explanation seems convenient.  However, I wonder how many thousands have, throughout the years, ended up, as they would say, being only “pretenders.”  In fact, what kind of security does a faith-only advocate actually have?  How does a person today know whether he is one of the mere “professors?”  The man described above who went astray (and labeled as never having been saved) may have had the same claim of a “salvation experience” as the active member.  He may have seemed sincere and appeared to be very devoted to the Lord.  So, how does the active member know whether someday the same will happen to him?  Is it being said that the many thousands “who went astray but were never really of us” were all dishonest, i.e., they knew the whole time they were pretending?  How much security do the proponents of this position actually have?

Those who hold this doctrine will often claim salvation based on some past “salvation experience.”  If people begin to doubt their salvation, they are unable to repeat it.  Their memories may grow dim in time.  Yet, those who have complied with the plan of salvation as taught in God’s Word (Rom. 10:17; Jn. 3:16; Acts 2:38, 17:30-31; Rom. 10:10; Mk. 16:16) can, at any time, read what they did to be saved, and receive assurance about what they have done and what it takes to be a child of God.

Conclusion

Examining these passages makes it very clear that the doctrine that a child of God cannot fall from grace is false.  Paul said that we must take heed lest we fall (1 Cor. 10:12), and Peter points out that we must do certain things to keep from falling (2 Pet.  1:6-10).  1 Corinthians 15:58 tells us that we must be “…steadfast, immovable, always abounding in the work of the Lord….”  A belief in the doctrine of the perseverance of the saints can cause us to fail to “take heed;” it can cause us to fail to add to our faith and endeavor to be steadfast as the Bible commands.  This doctrine has many serious consequences.

 

End Notes:

  1. A. Ironside, Litt.D., The Eternal Security of the Believer (Neptune, New Jersey: Loizeaux Brothers) page 6.
  2. The doctrine has its origin in Calvinism. The basic idea of this doctrine is if you are not among the elect, you cannot be saved.  If you are, however, there is nothing you can do to be lost.  This number cannot be increased or diminished.  Thus, the doctrine of the “Impossibility of Apostasy.”
  3. Ironside, p. 32-33.
  4. Joseph Henry Thayer, D.D. Greek-English Lexicon of the New Testament (Grand Rapids, Michigan: Zondervan Publishing House, 1974) page 55.
  5. Thomas N. Thrasher and Eddie K. Garrett, Thrasher-Garrett Debate on Unconditional Salvation and Apostasy (Gospel Defender Publishing Company, 1974) page 59.
  6. N.B. Hardeman and Ben M. Bogard, Hardeman-Bogard Debate (Nashville, TN: Gospel Advocate Company, 1938) page 257.
  7. Roy E. Cogdill and D.N. Jackson, The Cogdill-Jackson Debate (Marion, IN: Cogdill Foundation Publications, 1977) page 182.
  8. Some use these verses to try to justify denominationalism. They say Jesus is the vine, and the denominations are the branches.  Jesus is not teaching any such thing.  The verses show that Jesus is the vine, and INDIVIDUAL CHRISTIANS are the branches.
  9. Verses 17-18 show the gifts of the Holy Spirit were bestowed upon Christians by the laying on of the apostles’ hands (Note also Romans 1:11; Acts 19:6).
  10. Robert Milligan, A Commentary on the Epistle to the Hebrews (Nashville, TN: Gospel Advocate Company, 1973) page145.
  11. Verses 7-8 are from Psalm 95. Verse 7 says, “Wherefore (as the Holy Ghost saith….”  This passage helps us to see that the Old Testament writers were speaking by God’s inspiration.  David gave the admonition, but the writer of Hebrews said, “the Holy Ghost saith.”  (Compare 2 Peter 1:21 and 2 Timothy 3:16-17).
  12. Thayer, page 663.
  13. Some contend that eating and tasting are two different things, implying that this verse describes those who are not, in fact, Christians. The same word, however, is used in Hebrews 2:9, which speaks of Jesus tasting death for every man.  Jesus certainly experienced death.
  14. Milligan, page 365.
  15. Hebrews 6:6 and 10:26 are not saying a Christian can never, no matter what he does, receive forgiveness of his sins (Note I Jn. 1:8-10; 2;1-2). However, we cannot receive it if we continue in our sins without repentance.  So also, if one rejects Jesus, who is and will be our only sacrifice, then there is no possible way to obtain salvation.
  16. Ironside, page 8
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