I was recently contacted by J. C. Thibodaux of Arminian Perspectives after he took umbrage with one of my recent posts concerning the topic of Calvinism. He challenged me to respond publicly to an article he had written against the perseverance of the saints. You can read his article here. My response is posted below:

A state of confusion currently persists concerning the doctrine of the perseverance of the saints reflected in such statements against Calvinists as "you are secure no matter how you live," and Reformed theologians "deny or explain away the real possibility of a believer falling away for the sake of tradition." These straw men arguments do little to enhance the real issue to be discussed, and only serve to obfuscate the doctrines of grace.

Before I clarify what the biblical position actually is concerning the preservation of the saints, it is of great importance that we should be clear upon the issue that we are really discussing. If we only trade verses for or against the position of the perseverance of the saints, we will never progress in our arguments. It is imperative that we escape this myopic view that dominates many discussions relevant to this topic, and note what the foundation of your position really is: a synergistic concept of salvation based upon grace mingled with works, with the emphasis being upon good works.

If we are to engage in an intellectually honest discussion, then you must be sincere in acknowledging that you standing dangerously close to Rome and against the Protestors of the Reformation on this fundamental position in that you are embracing a system of salvation that removes grace alone. This is the inevitable consequence of a position that does not comprehend that salvation is of the Lord from the beginning to the end. If Christ is not our Savior, Sanctifier, and Sustainer then there is no hope for anyone, just as Isaiah teaches us that even our righteousness, reflected in good works, are as filthy rags. "But we are all as an unclean thing, and all our righteousness are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away" (Isaiah 64:6). The ultimate hope of any believer is comprehending and relying upon the sufficiency of Christ. The gospel message is that Jesus "shall save His people from their sins," (Matt 1:21) not that He shall make them savable when combined with their own good works.

A synergistic theology, when carried to its logical conclusion, gives man the final decision in his eternal destiny. While this may be flattering to man's ego, it is an affront to the grace of God. In a system of salvation other than grace, the perseverance unto salvation is dependent upon an individuals own good works, and removes God from being the "the author and finisher of our faith" (Heb 12:2). These two opposing viewpoints of salvation cannot be reconciled, for one is of works and grace, while the other is all of grace.

Writing to the Christian faithful in Rome, the Apostle Paul taught that believers are not under the law, but are under grace, and because of this reality, are not condemned for having violated the law. "For sin shall not have dominion over you: for ye are not under the law, but under grace" (Rom 6:14). Works cannot cause the downfall of individuals since we are no longer under the system of the law, but are operating under a system of grace. "And if by grace, then is it no more of works: otherwise grace is no more grace" (Rom 11:6). Conversely, the person who thinks he can work his way towards his salvation, no matter how small, becomes "a debtor to do the whole law" (Gal 5:3).

When one postulates that a person must persevere in good works unto the end for the completion of his salvation, he has effectively made a movement backwards towards the law, thus abrogating the entire salvific system of sola gratia. This logical outworking from a synergistic form of salvation leaves one in the difficult position of having a God who bestows grace on individuals, then removes that grace and places them back under a system of laws - an untenable position indeed. It ultimately allows man to have the deciding factor in his own salvation. The Reformed individual believes salvation is based wholly on a loving and sovereign of God who works all things according to the counsel of His own perfect will.

Ironically, the Scriptures do present a holy synergism concerning salvation, but it is based on the triune nature of God, not with the cooperative effort from man. Each plays a distinct part in the salvation process. The Father plans, the Son executes, and the Holy Spirit sustains.

But before we progress, any meaningful discussion about the perseverance of the saints requires the foundation of the argument to be established and to do this, we must first go to a logical starting place, not some point down the line of reasoning. One of the many passages that demonstrate the sovereignty of God in salvation is found in the gospel of John. Jesus said, "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day" (John 6:37-39). Jesus' own words present the complete sovereignty of God in the salvation of a soul. The Lord does not present a picture of men operating of themselves, but insists that all of whom the Father giveth all shall come. Note that those who the Father "gives" are gifts, and those gifts will be accepted and preserved so that Jesus "should lose nothing, but should raise it up again at the last day". Man is not pictured as some objected that is bantered around like a ball to and fro. Rather, he is a profoundly important vessel for whom Jesus came to die, and for those who have been given to the Son as a gift of divine favor, they will never be cast out.

The next question could be, "Why will the Son never cast them out"? The answer is found in verse thirty-eight which reads that it is the will of the Father that all should come and that none should perish. Are we to believe that the Son is unable to fulfill the will, and lose those whom the Father gives Him? The reality is that we have an unequivocal verse demonstrating that the security of the believer is eternal, and is based upon the Father who wills it, and the Son to whom the gifts are given so that the elect cannot be lost. There is security in the Father and in the Son.

The third person of the Trinity is also relevant in the salvation process. Paul writes to the Christian faithful, "you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession?to the praise of his glory" (Eph 1:13-14). This verse is a clear teaching that God marks individuals as His own and seal them with the presence of the Holy Spirit.

But what is to be made of the passages that warn against apostasy or falling away? Does this render Reformed theology impotent, or is there a rational explanation that fully comports with the unambiguous passages that elucidates the position that God perseveres until the end? Is this really an overwhelming juggernaut against the doctrines of grace? The simple answer is, "No."

Despite the assertion to the contrary, the Reformed doctrine does allow for the possibility of a person falling away from a faith they once embraced. The apostle Paul mentions Demas who falls into this category. "For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia" (2 Tim 4:10).

Those who embrace the doctrines of grace would immediately agree there is a sense in which it is possible for a professing believer to fall away. If viewed in the sense that when left to himself, with respect to his own power and ability, apart from divine preserving power of God, it is readily admitted that one can fall. Jesus testified to this when he told Peter, "Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren" (Luke 22:31-32).

Note carefully what Jesus said. He said "when" thou art converted, (or, when you return) not "if" thou art converted. The Word of God teaches that a Christian can fall radically into sin for a season. The sins of the saints are not hidden in Scripture. David, for instance, committed adultery and murder, yet was still called a man after God's own heart (Acts 13:22). How is this possible? Was it because he was returned? And why did David repent? Similarly, why did Peter weep after he betrayed his Master? The only sufficient answer is because of the intercessory work of Jesus operating on behalf of God's chosen resulting in their sanctification.

My earnest desire is that we would all see what a wonderful Savior and Sanctifier we have in Christ who is our confidence, our Great High Priest, and our Advocate. Let us believe Him when He tells us that He will preserve us to the end. No one will be saved or sanctified, nor reach heaven except through the One who prays for us.

Here then is the glorious news of the gospel. Jesus prays for His own. "And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word" (John 17:11-20).

Yes, Jesus continually supplicates for us that we may not fall. It is also true that despite this reality, His preserving power does not absolve us from due diligence, watchfulness and persistent humility in recognizing our own shortcomings. Just as a parent warns of impending danger to a child, though that parent has no intention of ever letting the child get into an unredeemable position, God fills our soul with fear and the real possibility of falling. These gospel fears are part of the actual means by which God has ordained to keep His own from falling.

Gospel fears also motivate the believer to greater diligence and incite the heart to deeper faith and prayer.

But most of all, gospel fears demonstrate a person's absolute inability in and of himself to be saved, and manifests the necessity of the One who is able to keep us from falling (Jude 1:24). It is therefore, not inconsistent with Reformed theology to openly embrace a biblical doctrine of divine faithfulness and insist that salvation is of the Lord. We do this without resorting to "wild and unfounded reinterpretation.ridden with fallacy."

It is those who insist upon a synergistic form of salvation that need to explain why they endeavor to reconstruct the nature of God, to deny the reality of predestination, to undermine God's purpose of election, and to dismiss the many passages in Scripture that give comfort and assurance that the Lord will sanctify His people and bring them safely to Himself. That is the real challenge.

There is, however, cause for concern at wanton living among those who profess to be Christians. Nevertheless, putting people back under the law or a works form of salvation is not the solution. The Biblical counsel is much better.

Let there be accountability. "Them that sin rebuke before all, that others also may fear" (1 Tim 5:20).

Let there be restoration. "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Gal 6:1).

Let there be a watchful exhortation. "But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end" (Heb 3:13-14).

If a person does not hold fast unto the end then it will only be shown that they were not truly of Christ; they were professors, but not possessors. They were empty vessels. They were clouds without rain. They were religious, but not regenerated. Like the Pharisees of old, they had a form of godliness, but denied the power thereof. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us" (1 John 2:19).

"Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen" (Jude 24-25).

To God alone be the glory!