The Elon Challenger

ELON CHURCH OF CHRIST

New Hope, Alabama

Seeking to challenge your interest in things

spiritual & eternal (Eph. 6:10-18).

Volume XIII   Number 7

March, 2016

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Table of Contents

The Possibility of Apostasy (1)—–Mike Johnson

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The Possibility of Apostasy (1)

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 so as to be eternally lost?  Many say one 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

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

There are many passages which show clearly that a child of God can fall from grace.  We will examine a few of  these in this article.  However, before we do, I would like to explain the way the typical “once saved, always saved” advocate will approach these passages.  Generally,  they will take one of two approaches.  With some passages, the proponent of this doctrine will respond by saying the verses are not speaking of people who are actually Christians but only of those  who profess to be Christians.  (With this approach, they are admitting that the verses are speaking about a lost person.) Or, 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 say, has only lost the joy of his salvation! Thus, it is necessary with any passage we present to show a Christian is under consideration and this Christian is actually described as lost.  Consider now a few passages.

Galatians 5:4

Galatians 5:4 plainly says to Christians “ye are fallen 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) “Christ hath made us free,” and they were not to be “entangled again with the yoke of bondage.”  He further told them (vs. 2-4) if they were circumcised,  Christ would profit them nothing, they would be a debtor to do the whole law, and Christ would become of no effect unto them.  He then added, “ . . . whosoever of you are justified by the law, ye are fallen from grace.”  Could it be any clearer?  A child of God can fall from grace.

Most would have to admit that those under consideration were in a lost state.  How then would the “once saved,  always saved” advocate explain this passage?  Typically, it would be said that a Christian is not actually under consideration in these verses.

It is very plain that Paul is addressing Christians and talking about Christians in these verses. Earlier in Galatians, such passages as 1:2, 4, 6; 3:13, 27-29; 4:5-7 make it clear Christians are addressed.  Chapter 4 is concluded by a discussion of 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 wherewith Christ hath made us free, and be not entangled again with the 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, how can a person fall from something he was  never in?  Also, we are saved by “grace” (Eph. 2:8-10).  If we fall from grace, how then can we be saved?  We can fall from that by which we are saved.

II Peter 2:20-22

II Peter 2 describes certain 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, at the time of this writing, in a lost state.  The chapter speaks of their “swift destruction,” (V. 1),  and says their “damnation slumbereth not” (V. 3), and points out they “shall utterly perish in their own corruption” (V. 12).

These “servants of corruption” (V. 19)  are spoken of in verses 20-22 which says:

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.  For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.  But it is happened unto them according to the true proverb, the dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Again, most would agree verses 20-22, in addition to the earlier parts of the chapter, are describing a lost person.  The argument from the advocates of the doctrine of the impossibility of apostasy states, as one might expect,  that these verses do not refer to one who ever was actually a Christian at all—only to one who pretended to be.

However, verses 20-22 speaks 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 therein, and overcome.”  Their last state is described as worse than their first state, 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 who is described as having escaped the pollutions of the world through the knowledge of Jesus Christ, and as having known the way of righteousness is certainly a Christian.  In addition, 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.  Consequently, they would be lost!

An argument presented on this passage puts great emphases on the fact that a dog and sow are mentioned in the verses and not sheep.  They say since sheep are not mentioned then he must not be talking about Christians in this text.  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 proves 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 these had been saved.  Second,   the point is not that the sow was still a sow and the dog was still a dog.  The point is a change had occurred,  and then there was a return to that which was defiling.  The time the sow was dirty would represent the time when a person was not a Christian; the time when the sow was washed would represent a person becoming a child of God; finally, the returning to the mire would represent that person going back into sin.

II Peter 1:4-11

It would be very difficult to say that these verses do not apply to a Christian.  Peter is speaking “to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ” (1:1).  He says further they had been given all things which pertain unto life and godliness “through the knowledge of him that hath called us to glory and virtue.”  Verse four says, “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”

Verse five starts out by saying “and beside this.”  This rendering does not really show the connection of verses 5-11 to the previous verses as well as it should.  The ASV says, “Yea, and for this very cause” while the NASB says, “Now for this very reason.”  Hence,  in light of the fact they had received “exceeding great and precious promises” that they might be “partakers of the divine nature,” and had “escaped the corruption that is in the world through lust,” they were to (i.e., for this cause) add the various traits listed in verses 6-8.  So CHRISTIANS are to add “these things.”

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

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

Verse 10 says, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.”    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 more sure than what 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, then 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 actually be 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

It is clear the “comfort” of their salvation is not being spoken of in the verses under consideration.    Instead it is talking about their actual salvation.  If a person does not add “these things,” he is described as barren and unfruitful in the knowledge of Christ,  blind and unable to see afar off, and as one who has forgotten that he was 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 who is headed to heaven?  Certainly not!

Verse 11 also makes it clear he is not merely talking about the “comfort” of their salvation.  It says, “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”  The NASB says, “for in this way.”

Without a doubt, II Peter 1:5-11 teaches a child 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 husbandman.  Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.  If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast 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. 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 teaches conclusively  the possibility of apostasy.  It seems quite obvious  that these verses are discussing a man who would be lost (note V. 6).  The advocate of the doctrine of “the perseverance of the saints” is forced into saying these verses speak only of one who has professed Christianity.  They would say the one represented by the “unfruitful branch” was not actually saved to begin with.  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 people who were actually saved.  In verse two, Jesus said “every branch IN me” that beareth not fruit.  So the branch would actually be “in Him.”  It does not say “every branch in me professionally that beareth not fruit, he taketh away,” nor “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 taketh away.”   He also told them (V. 3) “Now ye are CLEAN THROUGH THE WORD which I have spoken unto you.”  Does not this describe a saved person?  When he said “abide in me,” this indicates  they were “in Him” at that time.  Jesus was not exhorting  those who “professed” to be in Him to “abide in Him,” but those who were actually in him.

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

Jesus is clearly showing that those who are in a proper relationship with God could, by not bearing fruit, cease to be in a proper 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 of a sorcerer named Simon.  Many responded to Philip’s preaching and became Christians.  Verse 12 says  they believed and were baptized. This is what Mark 16:16 says one must do to be saved.  Verse 13 points out Simon also believed and was baptized, and then he “ . . . continued with Philip, and wondered, beholding the miracles and signs which were done.”  Eventually Peter and John came to Samaria from Jerusalem in order to bestow the gifts of the Holy Spirit upon the people (vs. 14-17). 9  Upon seeing them bestow the gifts, Simon offered them money and said, “Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.”  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 thy wickedness, and pray God if perhaps the thought of thine heart may be forgiven thee.  For I perceive that thou art in the gall of bitterness and in the bond of iniquity.”

Most would agree he 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.

It is true sometimes a person may say he believes and not really 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 that he did.  Please note further that Simon did exactly the same thing the Samaritans did—he believed and was baptized.  Consequently, he was a saved person who became lost.  (TO BE CONTINUED)

End Notes:

  1. A. Ironside, Litt.D., The Eternal Security of the Believer (Nepturn, New Jersey: Loizeaux Brothers) pages 6.
  2. The doctrine has its origin in the Calvinism. The basic idea of this doctrine is if you are not among the elect, you cannot be saved.  If you are, however, of the elect, 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. 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 and justify denominationalism. They say Jesus is the vine and the denominations are the branches.  Clearly, Jesus is not saying any such thing.  The verses show that Jesus is the vine and INDIVIDUAL CHRISTIANS are the branches.
  9. Verses 17-18 show that 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).

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 Evangelist & Editor: Mike Johnson

Phone -256-776-2223

www.seekingthingsabove.org

www.elonchurchofchrist.com