Synapse to Synapse

Eternal Security

A position paper written for Hebrews class.

Central to the debate over whether or not true believers can truly apostatize is the classic Calvinist/Arminian debate over soteriology: How much of a role do human beings play in their own salvation? Adherents of both of these positions have the potential to go to extremes. A Calvinist who takes the stance that man is not at all involved in own salvation, which is a mysterium tremendum enacted long ago in the nebulous councils of the Godhead, will be forced to conclude on these grounds that the apostate was never a true believer in the first place. On the other hand, the Arminian who takes the opposite tack and argues that man’s efforts in sanctification determine the status of his justification will probably wind up at the conclusion that man’s salvation can be lost by his own efforts just as easily as they were won by them. In my own personal beliefs, I have tried to take the middle road and assume that man has but one responsibility—simple faith in the saving work of Jesus. Based on this premise, I have arrived at the conclusion that one’s salvation can be lost in only one way—the individual believer’s loss of faith—one’s patient trust—in the blood of Christ.

With the prospect of church persecution looming on the horizon, the author of Hebrews attempts to steel his readers against the apostasy which will soon become all too easy. In chapter 6, he refers to those who apparently have had a genuine salvation experience and yet who cannot be renewed again to repentance due to their “falling away.” What is the context for this “falling away?” Previously, the author of Hebrews has exhorted his readers to avoid following the example of the Israelites who did not enter the promised land due to their unbelief (3:19). The word which they had heard “did not profit them, because it was not united by faith in those who heard” (4:2). The readers, therefore, must be “diligent to enter that rest, so that no one will fall, following the same example of disobedience” (4:11). The means by which they express this diligence is by holding fast to their confession and by drawing near to Jesus’ throne in time of need. There, they would receive mercy (divine compassion) and find grace (divine enablement) in time of need. The way through persecution was not apostasy, but by perseverance in faith and drawing near to Christ in time of need.

Chapter 5 continues the author’s plea to the readers not to forsake the good confession in the forthcoming time of persecution. In this context, Chapter 6’s frightening description of those who have “fallen away” makes more sense. Those who have lost their faith in Christ and have renounced Him crucify Him anew, putting Him to open shame are those who have lost their faith in Christ’s saving work—or who perhaps have demonstrated that they always lacked it. These people have fled back to the Jewish synagogue from which they had been exiled for comfort in time of need. The ground that had been tilled so mercifully by God has produced thorns and thistles.

Salvation cannot be lost in any other way than by losing one’s trust in the salvific power of Jesus’ blood. Indeed, in Hebrews 6, the author draws a comparison between us and our father Abraham, who received an irrevocable, unconditional promise of blessing from God. Through faith and patience in the promise of God, Abraham inherited what was promised. Abraham sinned in some interesting ways after receiving this promise, but the promise came to pass because of his steady belief in its fulfillment. In the same way, if we continue to hold firmly to God’s magnificent promises, this hope will serve as an anchor that prevents our faith from going adrift. Eternal security is the knowledge that God will never abandon us, nor will He ever back down on His own promises. All He requires of us is patient faith.

posted by John Adams @ 12:34 AM