User:ClassArm/Conditional Preservation of the Saints

Biblical support

Peter Davids Cornerstone Biblical Commentary, “Colossians,” Volume 16 (Carol Stream: Tyndale House Publishers, 2008).

Though the act of reconciliation is in the past, Paul maintains this past act in tension with the future, for the ultimate goal is to present the Colossians before the Father, presumably in the final judgment at the end of the age. Salvation is accomplished but not yet completed; it has already taken place but is not yet finished, for salvation is still in process. The ultimate goal is that the believers become “holy and blameless . . . without a single fault” (1:22 [New Living Translation]). Between God’s reconciling initiative and the future consummation lies a process that would only come to completion if the Colossians continued on in their commitment to Christ (1:23). While Paul did not doubt that they would continue with respect to their commitment, he did condition the future consummation upon it. With this both Calvinists and Arminians would agree, although they would theologize it differently. It is only the relatively recent popularized mixture of the two that allows that one can be secure due to a past experience, even if there is no evidence of one’s present commitment to Jesus as Lord. This would seem strange to Paul, for he, here as elsewhere (e.g., Rom 8:14; 11:22; 1 Cor 9:27; 10:11-12; Gal 5:4), insists that continuing in one’s commitment to Jesus is essential if one is to have a real eschatological hope. His pictures are graphic, for “stand firmly” is a term for a building resting securely on its foundation, which naturally leads into the idea that one should not “drift away” (or “be moved away”—the very is passive) from the eschatological hope—that is, the expectation of being presented before God in a sanctified state if one remains committed to following Jesus. Here, as else in the New Testament, eschatology is not intended to give us a map of the future but to transform our behavior in accordance with the rule of God so that we live in the present according to the values of that future toward which we are moving. (261-261)

Peter H. Davids. The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (William B. Eerdmens Publishing Company, 2006)

Our author is ready to draw a conclusion: “Therefore, my brothers and sisters, be all the more eager to make your calling and election sure.” . . . The phrase “be . . . eager” is the main verb . . . and related to the term for “effort” in v. 5 (indicating that vv. 5-11 are all one unit). It is a term for zeal, effort, and the expenditure of energy. . . . Our author underlines the importance of the effort involved, “make all the more effort” or “make it the highest priority.” This effort is to be expended with respect to their “calling and election.” That these believer were called by Christ our author has already indicated in v. 3. Here “calling” forms a synonymous word-pair with the term “election” or “state of being chosen,” with no real difference between them . . . . It is the calling to be a Christian that they need to “make . . . sure” or ratify (bebaian). . . . The way that this is done is through growing in virtue. In other words, this passage states “that the ethical fruits of Christian faith are objectively necessary for the attainment of final salvation.” . . . This teaching may sit uncomfortably with some people’s theology, but it is the other side of the coin that has on one side that God makes us firm and on this side of the coin that we make our own salvation firm. And it is our side of the coin that the believers of 2 Peter addresses need to hear, for they have among them some who think that their salvation is firm enough without their pursuing any of the virtues that our author recommends. The author of 2 Peter does not leave his readers only with the command. He adds a two-part promise. The first part is negative, “For if you do these things, you will never fall.” The “these things” that one is suppose to do are . . . the virtues in particular (the same term appears in vv. 8 and 9 referring to the virtues of vv. 5-7) . . . . It is in doing . . . that one will never “fall.” This last term means to “stumble” or “fall,” which can mean to stumble ethically, that is, sin (Rom 11:11; James 2:10; 3:2). The meaning, however, would yield a tautology: if you practice virtue, you will never sin. And his idea is so obvious as hardly to need expressing. It is therefore more likely that our author is thinking ahead to the second part of his promise that has a journey metaphor in the “welcome” or “entrance” into the kingdom. In this case the term has a more literal meaning. That is, it means, “Stumble (and fall) on the path to God’s kingdom and thus fail to arrive.” This is the meaning of the same root in Jude 24 (“keep you from falling”), and it makes more sense in this context. Virtue will keep one from the disaster of stumbling and never arriving at the eschatological home. The second part of the promise is positive. . . . If you do these things, “you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.” More literally this would read, “You entrance will be richly provided for.” . . . The focal point of this lavishness is an “entrance . . . into the kingdom.” The image is common in the New Testament, and it is a gospel image found in the teaching of Jesus . . . . While Jesus could talk of the kingdom of God as a present in his presence, in these expressions he is talking of the full realization of his eschatological kingdom, or what is sometimes called final salvation.

Below are some of the key Scriptures that Arminians have used to defend conditional security and the possibility of apostasy.

BEET Galatians 6:8 1 Cor 3:16-17 1 Cor 9:27 1 Cor 15:3 Rom 11:22 Ephesians 5:7

BENSON Matt 5:28-29; Matt 10:22, 32-33, 37-39 Rom 11:20ff 1 Cor 3:16-17; 1 Cor 9:27 Ephesian 5:1-7 Colossians 1:23 1 Timothy 1:18-19 Hebrews 3:6 Hebrews 3:12-14 Hebrews 4:1, 9, 11 Hebrews 5:9 Hebrews 10:26ff Hebrews 10:35-39 Hebrews 12:14-15 James 1:12; James 5:20 1 Peter 1:5 2 Peter 1:10 2 Peter 2:20 2 Peter 3:17 Rev 2:10-11 (see 2:7) Rev 3:5

CLARKE Ezekiel 18:20ff 2 Chronicles 15:1-2 1 Cor 3:16-18 1 Cor 8:11-13 1 Cor 10:12 1 Cor 15:1-2 Galatians 5:4 Galatians 6:8 Colossians 1:23 1 Timothy 1:18-20 1 Timothy 4:1 (see Summary) Hebrews 3:6; 3:12-14 (see Summary) Hebrews 4:1, 9, 11 Hebrews 5:9 Hebrews 10:25ff Hebrews 10:35, 38-39 Hebrews 12:1-3 Hebrews 12:14 1 Peter 1:2, 4-5 1 Peter 5:8-12 2 Peter 1:10 2 Peter 2:22 2 Peter 3:17 1 John 2:15-17 1 John 2:28 2 John 8-9 Rev 2:7; 2:10-11 Rev 21:8 Rev 22:14

Daniel Denison WHEDON Matthew 10:22 (cf. 24:13) Matthew 13:22 Matthew 18:6 John 5:24 John 6:39-40; John 6:44, 65 (Good comments on grace) John 10:27-29 John 15 John 16:1 Rom 1:5 Rom 8:17 Rom 8:28-30 Rom 10:10 Rom 14:15 1 Cor 6:8-11 1 Cor 10:5-12 Galatians 5:4 Galatians 6:8-9 2 Tim 2:13 James 1:12 Hebrews 10:26-38 Hebrews 12:3 2 Peter 1:10 2 Peter 2:18-22 2 Peter 3:17-18 1 John 2:28 Rev 2:10-11

Traditional Calvinist William Hendriksen says: "There is a sound, biblical sense, therefore, in which we can speak about salvation as being conditional. Its reception is conditioned on the life of trust in the Triune God who has revealed himself in Jesus Christ unto salvation and ultimately unto his own glory. This 'if' character of salvation is very important. [Here he cited Deuteronomy 4:29; 30:10; 1 Kings 8:47-50; Jeremiah 18:5-10; Colossians 1:21-23; Hebrews 3:6, 14; conditionality is also implied in Matthew 11:28-30; John 3:16; Revelation 22:17.] Absolute, unconditional promises, guaranteeing salvation to either Gentiles or Jews, no matter how they live exist only in people's imaginations, not in Scripture. Even if the condition is not always mentioned, for every responsible, thinking, individual it is always implied" (New Testament Commentary: Romans [Grand Rapids: Baker Book House, 1981], 375).

Scriptures used to support conditional security

• Deuteronomy 29:18-20 - "Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison. When such a person hears the words of this oath, he invokes a blessing on himself and therefore thinks, 'I will be safe, even though I persist in going my own way.' . . . The LORD will never be willing to forgive him; his wrath and zeal will burn against that man. All the curses written in this book will fall upon him, and the LORD will blot out his name from under heaven." (NIV)

• 2 Chronicles 15:1-2 - The Spirit of God came upon Azariah the son of Oded, and he went out to meet Asa and said to him, "Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. (ESV)

• Ezekiel 18:20-24 - "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. But if a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live; he shall not die. None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live. Do I have any pleasure at all that the wicked should die?" says the Lord GOD, "and not that he should turn from his ways and live? But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, because of them he shall die." (NKJV)

• Matthew 5:27-30 - [Jesus said] "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." (NIV)

• Matthew 10:16-17, 21-22 - [Jesus is speaking to his 12 disciples] "Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. . . . Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved." (ESV)

• Matthew 10:32-33 - [Jesus is speaking to his 12 disciples] "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. But whoever denies Me before men, I will also deny him before My Father who is in heaven." (NASB)

• Luke 8:11-13 - [Jesus said] "Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away." (ESV)

• John 15:5-6 - [Jesus is speaking to his 11 disciples minus Judas] "I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned." (NIV)

• Acts 14:21-22 - They [Paul and Barnabas] preached the gospel in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, strengthening the disciples and encouraging them to remain true to the faith. "We must go through many hardships to enter the kingdom of God," they said. (NIV)

• Romans 8:12-13 - So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. (NASB)

• Romans 11:19-21 - Then you will say, "Branches were cut off so that I could be grafted in." That's right! They were broken off because of their unbelief, but you remain only because of faith. Do not be arrogant, but be afraid! For if God did not spare the natural branches, he certainly will not spare you either. Consider, then, the kindness and severity of God: his severity toward those who fell, but God's kindness toward you—if you continue in his kindness. Otherwise, you too will be cut off. (ISV)

• Romans 14:13-15 - Make up your mind not to put any stumbling block or obstacle in the way of a brother or sister. I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. But if anyone regards something as unclean, then for that person it is unclean. If your brother or sister is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy someone for whom Christ died. (NIV)

• 1 Corinthians 3:16-17 - Don't you know that you yourselves are God's temple and that God's Spirit dwells in your midst? If anyone destroys God's temple, God will destroy that person; for God's temple is sacred, and you together are that temple. (NIV)

• 1 Corinthians 6:7-11 - The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? Instead, you yourselves cheat and do wrong, and you do this to your brothers. Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (NIV, 1984)

• 1 Corinthians 8:9-13 - Be careful, however, that the exercise of your rights does not become a stumbling block to the weak. For if someone with a weak conscience sees you, with all your knowledge, eating in an idol's temple, won't that person be emboldened to eat what is sacrificed to idols? So this weak brother or sister, for whom Christ died, is destroyed by your knowledge. When you sin against them in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall. (NIV)

• 1 Corinthians 8:10-13 - For if anyone sees you who have knowledge eating in an idol's temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? And so by your knowledge this weak person is destroyed, the brother for whom Christ died. Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. 13Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble. (ESV)

• 1 Corinthians 9:24-27 - Do you not know that the runners in a stadium all race, but only one receives the prize? Run in such a way that you may win. Now everyone who competes exercises self-control in everything. However, they do it to receive a perishable crown, but we an imperishable one. Therefore I do not run like one who runs aimlessly, or box like one who beats the air. Instead, I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified. (HCSB)

• 1 Corinthians 10:7-8, 11-12 - Don't become idolaters as some of them were; as it is written, The people sat down to eat and drink, and got up to play. Let us not commit sexual immorality as some of them did, and in a single day 23,000 people fell dead. . . . Now these things happened to them as examples, and they were written as a warning to us, on whom the ends of the ages have come. Therefore, whoever thinks he stands must be careful not to fall! (HCSB)

• 1 Corinthians 15:1-2 - Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, 2and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (ESV)

• Galatians 1:6-9 - I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse! (NIV)

• Galatians 5:2-4 - Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace.

• Galatians 5:16,19-21 - But I say, walk by the Spirit, and you will not gratify the desires of the flesh.... Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. (ESV)

• Galatians 6:7-10 - Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. (ESV)

• Ephesians 5:3-7 - But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God's holy people. Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God's wrath comes on those who are disobedient. Therefore do not be partners with them. (NIV)

• Colossians 1:21-23 - And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard. (ESV)

• 1 Timothy 1:18-19 - This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. (NASB)

• 1 Timothy 4:1 - But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons. (NASB)

• 1 Timothy 4:13-16 - Until I [Paul] come, devote yourself to the public reading of Scripture, to preaching and to teaching. . . . Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. (NIV)
• Hebrews 2:1-4 - We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. For since the message spoken through angels was binding, and every violation and disobedience received its just punishment, how shall we escape if we ignore so great a salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will. (NIV)
• Hebrews 3:12-14 - Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. (ESV)
• Hebrews 4:1-2, 11 - Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. For we also have had the good news proclaimed to us, just as they did; but the message they heard was of no value to them, because they did not share the faith of those who obeyed. . . . Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience. (NIV)

• Hebrews 6:4-6 - For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. (ESV)

• Hebrews 10:26-29 - For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? (ESV)

• Hebrews 10:36-39 - For you have need of endurance, so that when you have done the will of God you may receive what is promised. For, "Yet a little while, and the coming one will come and will not delay; but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. (ESV)

• James 1:12 - Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him. (NIV)

• James 5:19-20 - My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (ESV)
• 2 Peter 1:8-11 - For if these qualities [faith, virtue, knowledge, self-control, perseverance, godliness, brotherly affection, love] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
• 2 Peter 2:20-22 - For if, after escaping the world's corruptions through a full knowledge of our Lord and Savior Jesus, the Messiah, they are again entangled and conquered by those corruptions, then their last condition is worse than their former one. It would have been better for them not to have known the way of righteousness than to know it and turn their backs on the holy commandment that was committed to them. The proverb is true that describes what has happened to them: "A dog returns to its vomit," and "A pig that is washed goes back to wallow in the mud." (ISV)
• 2 Peter 3:16-17 - Some things in them [Paul's letters] are hard to understand, which ignorant and unstable people distort, leading to their own destruction, as they do the rest of the Scriptures. And so, dear friends, since you already know these things, continually be on your guard not to be carried away by the deception of lawless people. Otherwise, you may fall from your secure position. (ISV)
• Jude 20-21 - But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. (ESV)
• Revelation 2:10-11 - "Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days Be faithful until death, and I [Jesus] will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches He who overcomes will not be hurt by the second death." (NASB)
• Revelation 3:4-5 - "But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels." (NASB)
• Revelation 3:10-11 - "Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. I am coming quickly; hold fast what you have, so that no one will take your crown." (NASB)
• Revelation 21:7-8 - He who overcomes will inherit these things, and I will be his God and he will be My son. But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death. (NASB)

• Mark 8:34-35 - Then Jesus called the crowd to himself along with his disciples and said to them, "If anyone wants to follow me, he must deny himself, pick up his cross, and follow me continually, because whoever wants to save his life will lose it, but whoever loses his life for my sake and for the gospel will save it." (ISV)

• Mark 9:42-48 - [Jesus is speaking] If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where 'the worms that eat them do not die, and the fire is not quenched.'(NIV)

• Matthew 18:6-9 - If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea. 7 Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come! 8 If your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. 9 And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. (NIV)

If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, 18 do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. 19 You will say then, “Branches were broken off so that I could be grafted in.” 20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either. 22 Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. (NIV)

• Romans 8:17 - Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (NIV)

The responsibilities listed so far present two opposite ways of life: the way of the Spirit and the way of the sinful nature. The absolute contrast between these alternatives has been developed throughout Paul's ethical appeal. Now it is the hour of decision. Now his readers must consider very carefully the consequences of choosing one way or the other. They cannot drift; they cannot remain neutral; they must decide whether they are going to walk by the Spirit or gratify the desires of their sinful nature. Since each individual must decide for himself or herself which way to live, Paul puts his challenge in a singular form. Paul introduces his call for decision with a solemn warning based on an agricultural principle: Do not be deceived: God cannot be mocked. A man reaps what he sows (v. 7). When people think and act as if they will not reap what they have sown, or as if they will reap something different from what they have sown, they are deceiving themselves and mocking God. But since the inexorable law of reaping what is sown has always been proved true, the proverbial statement of warning God cannot be mocked is also true: no one can mock God and get away with it. Yet there is a common tendency to think that there is one exception to this universal principle: "Though it proves true for everyone else, it is not true for me. I will not have to reap a harvest from the seeds I sow. I can sow whatever seed I want and still expect a good harvest." This common line of thought only proves the words of the prophet Jeremiah, "The heart is deceitful above all things and beyond cure" (Jer 17:9). Our capacity for self-deception is frightening. It is amazing how blind otherwise brilliant people can be to their own spiritual direction in life. In fact, the more brilliant people are, the more skilled they are at developing rationalizations to deceive themselves and to hide from God. The story of Adam and Eve's hiding from God behind their skimpy clothes and even skimpier excuses is our common human experience. Paul's warning needs to be heard, and to be heard often, to warn us against our most brilliant self-delusions. Paul then applies the agricultural principle of reaping what is sown: The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life (v. 8). Here we are faced with a decision, a decision that determines our destiny. We are not victims of fate, bad luck or even predestination. Our destiny is determined by our decision: shall we sow to the sinful nature or to the Spirit? The old proverb is true: "Sow a thought, reap an act; sow an act, reap a habit; sow a habit, reap a character; sow a character, reap a destiny."

How blessed is the man who endures temptation! When he has passed the test, he will receive the victor's crown of life that God has promised to those who keep on loving him. (ISV)

Amos Binney and David Steele 21, 22. Deliver up the brother—As in ver. 17. The opposition to the Gospel will be so violent as thus to sever the tenderest ties of natural affection and friendship. Mk. 13. 12; Lk. 21. 16; note, vs. 34-36. Hated of all—That is, all who hate Christ will hate his disciples. Note, vs. 24, 25; John 15. 18-21; 2 Tim. 3. 12, 13. Endureth to the end—All who endure persecution for Christ's sake to the end of life shall be finally and forever saved. Ch. 24. 13; 2 Tim. 4. 6-8; 1 Pet. 4. 12-16; Rev. 2. 10. This implies that even the apostles were liable to fall and be lost, as was Judas. Acts 1. 25: John 17. 12; note, 1 Cor. 9. 27.

16-18. The Spirit itself—Rather, the Spirit himself testifies with our spirit, &c.; i.e., the Divine Spirit within us confirms our spirit or consciousness that we are God's children, and therefore heirs of God. Note, ver. 17. This is called the first-fruits, and earnest of the Spirit. Note, verse 23; 2 Cor. 1. 22; 5. 5; Eph. 1. 14; 1 John 3. 24; 4. 13; 5. 10. The Spirit is the direct witness; the fruits are the indirect witness. 1 John 3. 3, 9, 14. This testimony of the Spirit does not exclude him from witnessing to the fact of sin, (John 16. 8,) and of sanctification. 1 Cor. 2. 12; 1 John 2. 20, 27. Joint heirs with Christ—Entitled to be, with Christ, partakers of the same heavenly glory and sharers of his throne. Matthew 19. 28; John 17. 24. 1 Cor. 6. 2; Rev. 3. 21. If...we suffer with him—Implying that we are joint heirs on condition that we jointly suffer with Christ; i.e., suffer for his sake, who was made perfect through sufferings to bring us to glory. Heb. 2. 10; Luke 22. 28-30; Acts 5. 41; 2 Cor. 12. 9, 10; Phil. 1. 29, 30; 3. 10; Col. 1. 24; 2 Tim. 2. 12; 3. 12; 1 Pet. 4. 13. The sufferings...the glory—Those referred to ver. 17; the first of which is nothing in comparison with the latter. Note, 2 Cor. 4. 17; Heb. 11. 25, 26.

Romans 8

35-37. Separate...love of Christ—Nothing from without can separate them who are thus united to Christ by love. Note, vs. 37-39. Yet the best of Christians are left free, and liable to effect a complete and final separation by their own apostasy. Note, ch. 11. 20-22; 1 Cor. 9. 27; 10. 12; John 10. 28, 29; 15. 1-6; 17. 12; Col. 1. 23; 1 Tim. 1. 19, 20; Heb. 3. 6-19; 6. 4-8; 10. 26, &c.; 2 Peter 2. 20, 21; Rev. 2. 4, 5. Tribulation—Seven forms of trials are here named (verse 35) as assailing true Christians, not only without harm, but for their good. Vs. 28, 37. Killed all the day—Paul here quotes from Psa. 44. 22, to show that the Christians of his day were subject to trials similar to those of the O.T. martyrs. Compare Matthew 5. 11, 12; 23. 34; 1 Thess. 2. 14, 15; 2 Tim. 3. 12. More than conquerors—These trials shall not only fail to separate us from Christ, but they

Romans 14:14, 15. I know...by the Lord—Rather, in the Lord, i.e., as one in Christ, (ch. 8. 1; 9. 1,) and having the mind and spirit of Christ. 1 Cor. 2. 16; 7. 40. Nothing unclean of itself—That is, impure or unholy in the religious sense of the Levitical law; that law being now done away, all things are pure. Note, ver. 20; Acts 10. 15; 1 Tim. 4. 4, 5; Tit. 1. 15. But to him...unclean—And therefore he cannot eat of it without sin, because it is a sin to violate his conscience. Note, ver. 23. Grieved with thy meat—If by eating meat, or any other act unessential to true religion, (note, verse 17,) thy brother's conscience is grieved or made weak, love to him requires thee to abstain from it. Note, ver. 21; ch. 13. 10; 1 Cor. 13. 5. Destroy not—By doing that which would lead him to offend his own conscience, and thus tend to destroy his soul. Note, verses 20, 23; 1 Cor. 8. 10-12. This is one of many strong proof-texts showing that true Christians may so far apostatize from the true faith as to be finally lost. Note, John 15. 5, 6; 17. 12; 1 Cor. 9. 27; 10. 1-12; 1 Tim. 1. 19, 20; Heb. 6. 4-8. For whom Christ died—This proves that all men are not necessarily saved because Christ died for all. Note, 1 Tim. 2. 4-6; 4. 10; Heb. 10. 29, 38.

Colossians 1:21-23. You that were—The Colossians, as well as the Ephesians who were formerly alienated from God and enemies to him, as shown in their wicked works, were now reconciled to God through Christ. Note, Eph. 2. 2, 3, 12-16. Body of his flesh—Including his entire human nature, by the sacrificial offering of which he has made salvation possible for all men. Note, Eph. 2. 15, 16; Heb. 2. 9, 14-17; 10. 9, 10. Present you holy—As the final result of his work of redemption. Note, Eph. 1. 4; 5. 26, 27; Titus 2. 14; Jude 24. If ye continue—Exercising that living faith in Christ which is grounded in love. Note, ch. 2. 5-7; Eph. 3. 17. Not moved away—But remain steadfast in the hope of the gospel, that which continued faith in Christ makes sure. Heb. 6. 11, 19; Romans 5. 1-5. This if implies that Christian believers may, by unfaithfulness, forfeit their hope of being thus finally presented. Ver. 22; comp. John 15. 2, 6; Rom. 11. 20-22; 1 Cor. 9. 27; 10. 12; 1 Tim. 1. 19; 5. 12; Heb. 3. 14; 6. 4-6; 10. 26-29.

John 15:18-16:1. [Jesus is speaking to his 11 disciples minus Judas] "If the world hates you, keep in mind that it hated me first. . . . 20 Remember what I told you: 'A servant is not greater than his master.' If they persecuted me, they will persecute you also. . . . 26 When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. 27 And you also must testify, for you have been with me from the beginning. All this I have told you so that you will not fall away.

These things—Referring to what he had said chapter 15:18, & etc. Not be offended—Not be led, through fear of trials, to fall from the faith, or apostatize, in which sense the word offend is often used.

• 2 Peter 1:3-11 - His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7and godliness with brotherly affection, and brotherly affection with love. 8For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. 11For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

Joseph Benson: [Paul is in effect saying in these verses] You should also take heed what doctrine you deliver, lest by teaching what is false, unimportant, or improper to be taught, you should defile or destroy the temple of God; that ye — True believers, genuine Christians; are the temple of God — Whether considered collectively as a church, (Ephesians 2:21; 1 Timothy 3:15,) or as individuals and members of one, (1 Corinthians 6:19; 2 Corinthians 6:16; Ephesians 2:22; Hebrews 3:6; 1 Peter 2:5) being set apart from profane uses, and dedicated to his service, among whom, and in whom, he manifests his gracious presence by his Spirit. See on Romans 8:9. If any man defile, corrupt — Or destroy rather, . . . that is, should divide and scatter a Christian church or society, by schisms or unscriptural doctrines, or leaven with error, and lead into sin, a real Christian; him shall God destroy — Punish with eternal condemnation and wrath; so that he shall not be saved at all, not even as through fire: for the temple of God is holy — Consecrated to him, separated from all pollution, and to be considered as peculiarly sacred; and therefore it is an awful thing to do any thing which tends to destroy it. Which temple ye are — Called and intended to be such. (Obtained from the Wesleyan Heritage Collection CD [Rio: Ages Software Inc., 2002])

Ben Witherington: [In verse 2] Paul is not thinking of a mere hypothetical possibility. The Galatians are actually contemplating circumcision in the present, even as Paul is writing. . . . Paul begins a play on words in verse 4, saying that the person wishing to be justified by or in the Law have cut themselves off from Christ, and fallen from grace. . . . Paul could hardly have made any clearer that a person who chooses to submit to the Law who seeks final justification by being 'in the Law' (or we can translate 'by means of the Law'), has in effect committed apostasy, has fallen from grace, has even severed themselves from relationship with Christ. For Paul there is no room for compromise on this issue. (Grace in Galatia: A Commentary on Paul's Letter to the Galatians [Grand Rapids: William B. Eerdmans Publishing Company, 1998], 365, 368-369)

Ben Witherington: The warning here must be taken quite seriously. Paul is telling his Galatian Christian converts that if they behave in these sorts of ways they will find themselves on the outside looking in, without inheritance when the Dominion [i.e., Kingdom] comes in fullness to earth. This comports with what he has already said earlier in 5:4 – if they allow themselves to be circumcised they will have cut themselves off from Christ (and so the inheritance that come in Christ). (Grace in Galatia: A Commentary on Paul's Letter to the Galatians [Grand Rapids: William B. Eerdmans Publishing Company, 1998], 407)

Ben Witherington: At verse 4 we hear of a few who have not defiled their garments. White garments are mentioned seven times in this book as a symbol of purity and holiness. . . . in Asia Minor a soiled garment often prohibited a person from participating in an act of worship. The promise to those who are steadfast is a garment of absolute white and that their names will not be blotted out of the book of life. . . . In the New Testament it refers to eternal life. The image suggests it is possible to be in such a book and then to be blotted out of it because of unacceptable beliefs and practices. (Revelation, 106)

New section

• Daniel Corner (2000). The Believer's Conditional Security: Eternal Security Refuted. ISBN 0-9639076-8-9

1 Corinthians 8 (Conzelmann)In Paul, however, [perish, destroyed] must not be taken in a weakened sense as moral ruin; here as elsewhere it means eternal damnation (so also Rom. 14.15). It is true that Paul is addressing himself to the strong in terms of warning and is speaking of a possibility; but in so doing he of course presupposes that idea that the Christian, too, can lose his salvation. (p. 149 n. 38)

Robert Picirilli: The meaning of v. 11 is a matter of dispute, involving the question whether a regenerate person can commit apostasy from God. . . . The argument arises over the word "perish." Those who do not believe that a genuine Christian can be lost will interpret . . . "perish" . . . as though the word does not mean eternal ruin but the "stunting of his Christian life and usefulness" (Bruce 82), or as though it simply means "comes to sin" (Grosheide 197). According to this view, the prospect of apostasy is not in view . . . the "ruin" involved is the ruin of one's life and service by falling into sin. It strikes me that . . . [this] view does not do justice to the severity of the word "perish" (Greek apollumi), as it is consistently used in the New Testament to describe "definitive destruction, not merely in the sense of extinction of physical existence but rather of an eternal plunge into Hades and a hopeless destiny of death" (TDNT 1:396). . . . "Communion with Christ is threatened, and the salvation of the believer is at stake" ([Traditional Calvinist] Ridderbos 292). Actually, the verb is present tense, not future: either "Is your brother perishing?" or "Your brother is perishing." (This use of the present is futuristic, of course, but it puts the future into the present time as something already in process.) Paul does not mean that this weak brother has perished yet; but he does mean that the outcome of his falling into sin, if the process is not reversed in some way, is certain to be his eternal ruin. . . . Sin persisted in, on the part of a Christian, can lead to a retraction of faith in Christ and thus to apostasy and eternal destruction. (Randall House Bible Commentary: 1 & 2 Corinthian [Nashville: Randall House Publishers, 1987], 119-120)

Richard B. Hays: Verse 10-12 offer a specific description of how Paul imagines the possible damage inflicted on the community by those who want to eat the idol meat. The weak will see the gnōsis [knowledge]-boasters eating in the temple of an idol and be influenced, contrary to their own consciences, to participate in the same practice (v. 10). This is a very important statement, because it shows that Paul's primary concern here is not the consumption of meat sold in the marketplace (cf. 10:25-26); rather, he is worried about having weak Christians drawn back into the temple, into the powerful world of the pagan cult, which was, we must always remember, the dominant symbolic world in which the Corinthian Christians lived. In verse 11 Paul states the dire consequences of such cultural compromise: The weak will be "destroyed." This language should not be watered down. The concern is not that the weak will be offended by the actions of the gnōsis-boasters; Paul's concern is, rather, that they will become alienated from Christ and fall away from the sphere of God's saving power, being sucked back into their former way of life. Paul presents this horrifying possibility with biting irony: "So, the weak one is destroyed by your gnōsis, the brother from whom Christ died." If the Corinthians will only pause to ponder this picture seriously, the contrast is stunning: Christ gave up his life for this "brother" . . . Christ died for this person, and you can't even change your diet? On the one side we have the Son of God who died for us "while we were still weak" (Rom. 5:6); on the other side we have the gnōsis-flexers who are so fixated on exercising their own freedom that they ware willing to trample on the weak and jeopardize their very salvation. This is not only to injure the community but also to "sin against Christ" (v. 12) by scorning and undoing his saving work. . . . Paul concludes this unit by declaring his own resolution in this matter. "Therefore, if food cases my brother [so sister] to fall, I will never eat meat, so that I may not cause my brother [or sister] to fall." Interestingly, the word "meat" in this sentence is the generic word for animal flesh, not the specific term "idol meat" that has occurred previously in the passages. Paul is willing to forego not only the specific practice of eating idol food but also the eating of meat altogether if that is necessary to protect the weak from stumbling. . . . The "stumbling block principle" is often erroneously invoked to place limits on the behavior of some Christians whose conduct offends other Christians with stricter behavioral standards. For example, it is argued that if drinking alcohol or dancing or dressing in certain ways might cause offense to more scrupulous church members, we are obligated to avoid such behaviors for the sake of the "weaker brother's conscience." The effect of such reasoning is to hold the entire Christian community hostage to the standard of the most narrow-minded and legalistic members of the church. Clearly, this is not what Paul intended. He is concerned in 1 Corinthians 8 about weaker believers being "destroyed" by being drawn away from the church and back into idol worship. Therefore, in applying this text analogically to our time, we should be careful to frame analogies only to those situations in which the boundary-defying actions of the "strong" might actually jeopardize the faith and salvation of others by leading the weak to emulate high-risk behaviors. Framing the analogy in this way will significantly limit the number of situations to which the text is directly relevant. A corollary of this point, however, is that idolatry can actually lead to destruction. This was denied by the gnōsis group at Corinth, but Paul solemnly warns of the danger of dabbling with idolatrous practices. (First Corinthians [Louisville: John Knox Press, 1997], 141-142, 145).

   He begins with an adversative conjunction (“but”), followed by the imperative of warning, “be careful.” . . . Having warned the Corinthians not us use their “rights” as the means for “the weak” to fall . . . . (p. 384, 385)

   In saying that the brother “is destroyed” Paul most likely is referring to eternal loss, not simply some internal “falling apart” because one is behaving contrary to the “dictates of conscience.” The latter idea is altogether modern; and elsewhere in Paul this word invariably refers to eternal ruin. That seems to clinch the argument that real idolatry (i.e., eating cultic meals) is the issue at hand, not simply eating food that formerly had idolatrous associations. What is in view is a former idolater falling back into the grips of idolatry. Only one who takes seriously, as Paul did, the demonic character of idolatry (see 10:19-22) can appreciate the grip it has on the lives of those who are bound by its powers. For such people to return to idolatry means to come back under its power and thus suffer eternal loss. (p. 387-33)

Thus, “if food is the cause of my brother’s downfall, then I will never eat the flesh of animals again as long as I live, in order that I might not be the cause of my brother’s downfall.” (p. 389)

Different perspectives on apostasy

There appears to be three primarily perspectives on apostasy in church history: Classical or Reformed Calvinism, Moderate Calvinism, and Reformed Arminianism.

The reformed Calvinist perspective

According to John Calvin (1509-1564), once the Holy Spirit brings a person to regeneration (i.e., gives them spiritual life) this experience cannot be lost and leads to final salvation with God. In Calvin's theology, God has predestined to regenerate some (the elect) to eternal life and not to regenerate others (the non-elect) which insures their eternal damnation (Calvin's Institutes 3.21:5; cf. 3.2:15-40, 14.6-9, 18-20, 24.6f.). The elect may fall away from God's grace temporarily, but the truly elect will eventually be restored and not plunge into final apostasy. Calvin believed that "The Lord uses the fear of final apostasy in order to safeguard true believers against it. Only the ones who ignore the threat are in real danger of falling away." Calvin viewed the passages on apostasy found in Hebrews (6:4-6; 10:26-29) as applying to those in the church having a false faith—reprobates (i.e., unbelievers) who have never experienced regeneration. John Jefferson Davis writes:

Even though Calvin believes that regeneration is irreversible . . . he does not conclude that the Christian has any cause for spiritual complacency. Persevering in God's grace requires, on the human side, "severe and arduous effort." . . . The believer needs to continually feed his soul on the preaching of the Word and to grow in faith throughout the whole course of life. Since it is easy for the believer to fall away for a time from the grace of God, there is constant need for "striving and vigilance, if we would persevere in the grace of God." Calvin thus balances his theological certitudes with pastoral warnings. . . . The believer must continually exercise faith and obedience to make "his calling and election sure."

Others in the Reformed tradition followed Calvin's theology on election, regeneration, perseverance, and apostasy: Zacharias Ursinus (1534-1583); William Perkins (1558-1602); John Owen (1616-1683). John Gill (1697-1771); Jonathan Edwards (1703-1758); and George Whitfield (1714-1770). The Reformed confessions such as the Canons of the Synod of Dort (1619) and the Westminster Confession of Faith (1646) also express views parallel with Calvin's theology.

The reformed Arminian perspective

Reformed Arminianism derives its name from pastor and theologian James Arminius (1560-1609). Right up until his death, Arminius was undecided as to whether a believer could commit apostasy. However, he did affirm like Calvin, that believers must continually exercise faith in order to obtain final salvation with God. After the death of Arminius, the Remonstrants maintained their leader's view that the believer has power through the indwelling presence of the Holy Spirit to be victorious over sin, Satan, and the world, and his uncertainty regarding the possibility of apostasy. This is evidenced in the fifth article drafted by its leaders in 1610. Sometime between 1610, and the official proceeding of the Synod of Dort (1618), the Remonstrants became fully persuaded in their minds that the Scriptures taught that a true believer was capable of committing apostasy. They formalized their views in "The Opinion of the Remonstrants" (1618). Points three and four in the fifth article read:

True believers can fall from true faith and can fall into such sins as cannot be consistent with true and justifying faith; not only is it possible for this to happen, but it even happens frequently. True believers are able to fall through their own fault into shameful and atrocious deeds, to persevere and to die in them; and therefore finally to fall and to perish.

Reformed Arminian scholar Robert Picirilli remarks: "Ever since that early period, then, when the issue was being examined again, Arminians have taught that those who are truly saved need to be warned against apostasy as a real and possible danger." Important treatments regarding apostasy have come from the following Arminians: Thomas Olivers (1725-1799); Richard Watson (1781-1833); Thomas O. Summers (1812-1882); Albert Nash (1812-1900); and William Burt Pope (1822-1903).

The free grace or moderate Calvinist perspective

In his book, Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man, Free Grace author Joseph Dillow seeks to chart a middle position between the Reformed Calvinist and Arminian position on apostasy. Dillow accepts "the Reformed position that that those who are truly born again can never lose their salvation." But he also accepts the Arminian position that the warning passages concerning apostasy in the New Testament (e.g., Hebrews 6) are directed to genuine Christians, not merely professing Christians who are in reality unbelievers as reformed Calvinists assert. There are real dangers in these warning passages, but contrary to the Arminian view, it "is not [the] loss of salvation but severe divine disciple (physical death or worse) in the present time and loss of reward, and even rebuke, at the judgment seat of Christ." Dillow, like other Free Grace adherents, disagrees with reformed Calvinists and Arminians in holding that saving faith in Christ must continue in order for a person to obtain final salvation with God. The prominent authors for the Moderate Calvinist perspective are: R. T. Kendall; Zane C. Hodges; Charles C. Ryrie; Charles Stanley; Norman L. Geisler; and Tony Evans.

Dr. Dillow’s book is significant for many reasons: (1) It is the most comprehensive and systematic presentation of this doctrinal position yet written (650 pages); (2) Dillow, in the beginning of the book, acknowledges that it was Zane Hodges’ teaching that changed the way he looked at the book of Hebrews in particular and the entire New Testament in general. This change of thinking took place in 1973 as Dillow listened to a set of tapes by Zane Hodges dealing with the book of Hebrews; (3) Very influential men have endorsed and are recommending Dillow’s book including Dr. Charles Ryrie and Dr. Earl Radmacher. Dr. Ryrie said, "This scholarly and well written book should be read by all pastors and students of the Word who are interested in the doctrines of grace…A TRULY LANDMARK BOOK!" Dr. Radmacher wrote this: "Dr. Dillow’s REIGN OF THE SERVANT KINGS may well be the most significant contribution toward resolving the several hundred year debate between Calvinism and Arminianism."

Zane Hodges says, “There is no difficulty at all in speaking of people who live in the Kingdom of God but who do not inherit that Kingdom…the heirs of the Kingdom, then, are its owners, not merely its residents or citizens.” [Zane C. Hodges, Grace in Eclipse (Dallas: Redencion Viva, 1985), p. 71. ] Joseph Dillow writes: “All Christians will enter the kingdom, but not all will rule there, i.e., inherit it….They will, having been justified, be in the kingdom; however, they will not inherit it….There is a difference between being a resident of the kingdom and inheriting it.” [Joseph C. Dillow, The Reign of the Servant Kings (Miami Springs, Florida: Schoettle Publishing Co., 1992), pages 62, 64, 78.] Dillow adds, “they will be in the kingdom but not at the wedding feast.” [Ibid., p. 389.]

In the [650] pages that follow I will attempt to chart a middle road [the "Partakers"] between the traditional Reformed Covenant approach and that of the Arminian. I accept the Reformed position that those who are truly born again can never lose their salvation.

But I also accept the Arminian position that the warning passages of the NT (e.g., Hebrews 6) are directed to true Christians, not merely professing Christians. There is a real danger here. However, contrary to the Arminian, the danger is not loss of heaven but loss of our reward there, and severe divine discipline here in time (p. xvi).

ARMINIAN -- In this book the term "Arminian" refers to those followers of Jacobus Arminius who have held that it is possible for a true Christian to lose his salvation. For them the warning passage of Hebrews 6 refers to regenerate people (p. 20).

COVENANT -- "Experimental Predestinarian." This is our term for the Calvinist doctrine of predestined perseverance. "Experimental" because the Puritans called themselves "experimentalists." They felt in order to ascertain whether or not one was a Christian, one must perform an experiment.

He must ask, "Have I believed?" and, "Are there evidences of works in my life?" If the answer to these questions was yes, he was justified in claiming that he was probably saved. Of course, the final verdict could only be rendered at the end of life when the evidence of the final perseverance was compiled (p. 19).

THE PARTAKER – "For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end" (Heb. 3:14). The word "partaker" will designate the third approach to security. The Partaker is one who, like the Calvinist, holds to the eternal security of the believer but, like the Arminian, believes the warning passages of the NT apply to Christians.

The Partaker is the Christian who perseveres in good works to the end of life. He is the faithful believer who will reign with Christ in the coming Messianic Kingdom. He will be one of the servant kings.

What is in danger, according to the Partaker, is not a loss of salvation but spiritual impoverishment, severe discipline in time, and a forfeiture of reward, viz., disinheritance in the future. For the Partaker the carnal Christian is not only a lamentable fact of Christian experience, but is explicitly taught in the Bible as well (pp. 20,21).