Does Believing Apostasy is Possible Lead to Insecurity, Lack of Assurance, and Anxiety?

Not if it is understood properly (Biblically).  Here are some short comments from a discussion on the topic:

Visitor: Why should someone who has no more condemnation fear [falling away] on a regular basis? It makes no sense to me…

Such a fear is a healthy concern so that such a person will remain in Christ where alone there is no condemnation. It isn’t the type of fear that is suppose to be anxiety producing. Maybe that is the problem with how you are seeing things. For example, if I have no concern (or fear) at all over the possibility that I might at some point commit adultery on my wife, then I would probably not be careful not to look too long at attractive women, or thumb through magazines that I shouldn’t. If I had no concern (or fear) over the strength of my relationship with my wife, I wouldn’t make the effort to love her and do things for her that she appreciates. I wouldn’t invest in our relationship which would inevitably weaken it, possibly even to the point of breaking up. But such “fear” is not the same as a constant anxiety. Still, that fear is very important. I love her and know she loves me, but I also know I am weak and susceptible and need to be on guard (i.e., “don’t be arrogant”). It’s the same with God. We can know that God loves us and love Him too, but if we have no concern to keep that relationship strong and no understanding that despite our love, we are weak and susceptible in the flesh, we would not strive to overcome the flesh through His Spirit. But that doesn’t mean we need to live in anxiety or constantly worry that we will fall away. You may think that is how Arminians live, but that is not how I live and it has not been the experience of so many more like me who share my view.

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You can read the entire exchange in the comments section of this post.

Does Paul Teach Unconditional Eternal Security in Philippians 1:6?

Philippians 1:6

For I am confident of this very thing, that He who began a good work in you will perfect it in the day of Christ Jesus.

Does this verse then teach that one who begins in saving faith will inevitably continue in that faith until the “day of Christ Jesus?”  The advocates of unconditional security are trying to squeeze far more from this verse than was intended by Paul.  Paul was confident in the work of God being completed in the Philippians to whom he writes because he had every reason to believe that they would endure in the faith.  Paul explains why he has such confidence in them:  They have participated in the ministry of the gospel from the “first day until now.” (1:5) They have shared in grace with Paul in supporting his ministry and supporting him while in prison (1:7; 4:18, 19).  Paul is also confident that God will complete his work in them because he is praying for them and trusting God on their behalf (1:3, 9-11).

Since Paul has every reason to believe that they will continue in the faith based on their track record he can express his confidence that God will continue to work in them since God cannot fail to work in believers.  All believers who continue in the faith will see God’s work completed in them on the “day of Christ Jesus.”  Paul is not guaranteeing that they will make it to glory but only expressing his personal confidence in them based on his own experience of their commitment to the gospel of Jesus Christ. However, Paul’s confidence is seen to be a cautious confidence in that he warns them to continue following his example of single minded commitment to the gospel of Christ lest they begin to focus instead on the things of this world and become enemies of the cross (3:17-19).  Paul still expresses concern that he may yet return to them and not find them standing firm in Christ, and for that reason encourages them to continually conduct themselves in a manner worthy of the gospel (1:27).  In verses 12-13 we see that Paul has grounds for confidence in them since they have “always” obeyed, and yet he admonishes them to continue to “work out your salvation with fear and trembling.” (2:12) If their destination was guaranteed there should be nothing for them to fear (cf. Rom. 11:19-22).  Yet they must continue to “work out” their salvation by yielding to the working of God within them (2:13).

Philippians 2:12-13 gets to the heart of the matter and provides the primary context by which we should understand Paul’s comments in 1:6.  God will complete His work in them but only as they continue to yield to that “working” within them.  If they continue to yield to the work of God within them God will certainly bring that work to completion (perfect it) on “the day of Christ Jesus.”  We cannot do this work in ourselves, God must do it.  We cannot even yield to the work of God in us on our own, but we can do “all things through Him” who strengthens us.  We are still called on to fearfully submit to God’s work and there is nothing in Paul’s words that would suggest that we cannot resist that work and fail to see it brought to perfection in us.  In fact, Philippians 2:13 suggests just the opposite.

From: Perseverance of the Saints Part 12: Examining Passages Commonly Appealed to by the Advocates of Unconditional Eternal Security

Does Jesus Teach Unconditional Eternal Security in John 6:37-65?

John 6:37, 44, 65

All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out…No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day…And He was saying, ‘For this reason I have said to you, that no one can come to Me unless it has been granted by My Father.

We dealt briefly with the context of this passage above when discussing John 10:27-29.  Jesus is speaking to Jews whose hearts are not right with God.  They are not faithful Jews and do not know the Father.  Because they are not in right covenant relationship with the Father, they cannot recognize the perfect expression of the Father in the Son.  Since they are not willing to do the Father’s will they cannot properly discern the truth of Christ’s words (John 7:17).  Those who know the Father will recognize the truth of Christ’s words and be “drawn” to Him (6:44, 45, cf. John 3:21).   They will be given to the Son and come to faith in Him as a result (6:37).  To them alone has the Father granted access to the Son (6:65).

The passage has to do with the Father giving the faithful Jews to their long awaited Messiah.  It has nothing to do with a pre-temporal unconditional election of certain sinners to come to faith in Christ.  This is a conclusion that many have read into this passage according to a prior commitment to a theological system without any contextual warrant.

Jesus assures anyone who would come to Christ in faith that they will not be rejected.  They will be accepted in the Beloved One of God (6:37).  The Father will not fail to give all the faithful Jews to Christ and Christ will not fail to receive them to Himself.  Christ will “raise them up at the last day.”  These Jews can be sure that their destiny is secure in Christ.  However, the promise is only for those who are presently and continually “eating”, “drinking”, “believing”, “coming”, “listening”, “following”, and “beholding.”   Only those who persevere in saving faith will be raised up at the last day (6:40).  There is no promise here for those who stop believing and no guarantee that those who begin to believe will inevitably endure in that faith.  The “all that” in verse 39 is the sum total of believers.  It is the corporate body of Christ and that body will certainly be “raised up at the last day” because that body is comprised of those who are presently and continually “believing” in the Son (vs. 40).

From: Perseverance of the Saints Part 12: Examining Passages Commonly Appealed to by the Advocates of Unconditional Eternal Security

Does Paul Teach That the Gift of Salvation is Unconditionally Irrevocable in Romans 11:29?

Romans 6:23; 11:29

For the wages of sin is death but the free gift of God is eternal life in Christ Jesus our Lord….For the gifts and the calling of God are irrevocable.

Many see here a strong assertion of unconditional eternal security based on the fact that “the gifts and calling of God are irrevocable” (NAS), and that eternal life is a gift (Rom. 6:23; Eph. 2:8, 9), therefore, they reason, eternal life must be irrevocable.  God is always faithful to his promises (both pleasant and terrible, e.g. Joshua 23:15, 16), but his promises are not without conditions.  God’s gift of salvation is irrevocable so long as the condition is met.  Paul was speaking of Israel’s final restoration in Rom.11:29, but he was giving no assurance to those branches that had been broken off in unbelief (verse 20), and sternly warned that those who were now standing by faith, could yet be broken off through unbelief (verses 20, and 21).  God’s divine gift (of life) is always and only for believers!  God does not revoke his gift, for it cannot exist outside of Christ.  Only believers are “in Christ Jesus our Lord” (Rom. 6:23).  If we fail to meet the condition for union with Christ, we can have no claim on the gift (see Jn. 3:16 and 10:27-29 discussed above).

From: Perseverance of the Saints Part 12: Examining Passages Commonly Appealed to by the Advocates of Unconditional Eternal Security

Does “Eternal Life” in Passages like John 3:16 Imply That Apostasy is Impossible?

John 3:16

For God so loved the world that He gave his one and only Son that whoever believes in him shall not perish but have eternal life.

Some emphasize the fact that eternal life is eternal. It is claimed that if we could forfeit salvation, eternal life would then cease to be eternal. This fails to recognize the important truth that there is no eternal life outside of Christ (John 1:4; 5:26; 6:35; 11:25; 14:6; 1 John 1:2; 5:11; Col. 3:3, 4; 2 Pet, 1:4), and we share in his life only as we remain in Him through saving faith (those “believing” in this passage). Eternal life does not cease to be eternal if we fail to continue in saving faith, we will simply cease to participate in the eternal life which resides only in the Son of God. Eternal life will continue on just fine without us, if we fail to meet the condition of faith.

Robert Picirilli comments:

Those passages, especially in the Gospel of John, which contain strong promises of (final) salvation to believers and are therefore thought to imply necessary perseverance can not be used for that purpose lest they ‘prove too much.’ In other words, to say that those promises require the impossibility of a changed situation places too great a burden on the syntax of the statements. And this can quickly be seen by comparing similar promises, using the very same syntax, to unbelievers. For example:

John 5:24

He that believes shall not come into condemnation.

[and]

John 3:36

He that believes not shall not see life.

Grammatically, if the first means the condition of the believer can not be changed, then the second means the condition of the unbeliever likewise can not be changed. In fact, neither passage is even speaking to that issue. The unbeliever can leave his unbelief, become a believer, and see life- thus escaping from the promise made to the unbeliever who continues in his unbelief. Likewise, the believer can leave his belief, become an unbeliever, and come into condemnation- thus escaping from the promise made to believers who continue in faith. Each promise applies with equal force to those who continue in the respective state described. (Grace, Faith, Free Will, pp. 200-201)

From: Perseverance of the Saints Part 12: Examining Passages Commonly Appealed to by the Advocates of Unconditional Eternal Security

Does 1 John 2:18-19 Support the Calvinist “Never Saved to Begin With” View of Apostasy?

1 John 2:18-19

Little children, it is the last hour and as you have heard that the Anti-Christ is coming, even now many anti-christs have come, by which we know that it is the last hour.  They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be manifest, that none of them were of us.

This passage has been held up by Calvinists as teaching a universal principal of what “apostasy” constitutes.  Remember, apostasy in Calvinism means only that one rejects the gospel.  It is not a falling away from true faith.  True faith endures since God infallibly preserves it and if one should seem to fall away it only proves that the person never possessed genuine faith and had never been regenerated.  It is impossible, according to Calvinism, to fall away from true faith.  One can only fall away from a false profession of true faith and prove that one was always just a hypocrite.  Calvinists believe that this single passage of Scripture proves their strange definition of apostasy to be the Biblical definition.

John speaks of false teachers (anti-christs) who went out “from us” (the true gospel teachers) and thus proved by their going that they were not “of us.”  Does John then teach the Calvinistic definition of apostasy?  Not at all.  The passage simply does not say what the Calvinist needs it to say for several reasons.

First, John is not laying down a universal principle concerning what it means to be an apostate.  John is specifically speaking of false teachers leaving the company of the true gospel teachers and proving by their leaving that they are not in harmony with the true gospel.  Had they continued in the truth they would have no reason to leave but since they had abandoned the truth they could no longer keep company with the true gospel teachers and went out from them to spread their heresies.  By doing so they proved that their authority is not from God, and their teachings should not be trusted. This is John’s primary point in this passage.

Second, the passage says nothing of the false teachers’ prior spiritual condition.  It only tells us that at the time of their going they were not “of” the true gospel teachers.  They were committed to false doctrine when they left and left for that reason, but we have no way of knowing whether or not they had at one time genuinely embraced the truth.  The passage does not address their spiritual condition prior to their leaving, and this is exactly what the Calvinist needs the passage to do in order to support their doctrine.  The Calvinist needs the passage to say, “They went out from us, but they were not [ever] of us; for if they had [ever] been of us, they would have continued with us; but they went out that they might be manifest, that none of them were [ever at any time] of us.”  The “ever” must be read into the text.  It is simply not there and the Calvinist must beg the question to assume that this is what John meant to imply.  For this reason alone, this passage fails as a proof text for Calvinistic apostasy.

Third, the context of the epistle argues for the view that these false teachers were indeed saved prior to their defection and left only after embracing false teaching and thereby apostatizing from the truth they once embraced.  One of the main issues being addressed throughout 1 John is how one can determine whether or not one is truly saved (“born of God”). The Gnostics (i.e. anti-christs) were teaching that there was no connection between behavior and salvation. They believed that the human spirit was incorruptible and could in no way be affected by the sins of the flesh. John directly opposes such teaching numerous times in his epistle (1:5-10; 2:1, 3-6, 9-11, 15; 3:4-11, 15, 17, 18, 24; 4:7, 16, 20, 21; 5:1, 2).  John is primarily encouraging his readers to reject the false teachings of the “anti-christs” who are teaching that one can sin with spiritual immunity, and helping them to understand the true characteristics of God’s children.

Now for us to believe that the anti-christs who left the company of the true gospel teachers were never true believers would suggest that John and the true gospel teachers were not able to detect their hypocrisy while they kept their company.  This runs contrary to one of John’s main concerns in the epistle, that one can discern the difference between true followers of Christ and unbelievers by character and behavior.  To believe that John was incapable of detecting their hypocrisy prior to their actual defection is out of harmony with one of the most prominent themes of the entire letter.

 
From: Perseverance of the Saints Part 12: Examining Passages Commonly Appealed to by the Advocates of Unconditional Eternal Security

Does Paul Teach Unconditional Eternal Security in Romans 8:35-39?

Romans 8:35-39

Who shall separate us from the love of Christ?  Shall trouble or hardship or persecution or famine or nakedness or danger or sword?  As it is written: ‘For you sake we face death all day long; we are considered as sheep to be slaughtered.’  No, in all these things we are more than conquerors through him who loved us.  For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation will be able to separate us from the love of God that is in Christ Jesus our Lord.

Again, the promise and security presented in this passage of Scripture is only for believers (“us” in verse 35).  None of these things are true of unbelievers and nothing in the passage suggests that faith cannot be abandoned or that love for God cannot grow cold (Matt. 24:12).  This passage gives assurance to believers who are suffering persecution that such sufferings should not be interpreted as indicating that God no longer favors them or loves them.  No amount of persecution or opposition can overwhelm the believer since the believer always has the victory in Christ.  Neither the turmoil of this life nor death itself can separate the believer from Christ’s love.  Through Him and because of Him we are more than conquerors despite any obstacle or battle that we may encounter.  However, just as in John 10:27-29 there is nothing in the passage to suggest that God’s saving love is unconditional or that believers cannot separate themselves from the love of Christ by abandoning Him during trials and persecutions.  The one who remains will certainly triumph but there is no such promise of victory for the one who shrinks back in unbelief (Hebrews 10:38; Matt 10:22, 28, 32, 33).  Indeed, the Scriptures admonish believers to remain in God’s love (Jude 21) and Christ’s love (Jn. 15:9).  If the promise of Romans 8:35 was unconditional then such passages as Jude 21 and John 15:9 would be rendered nonsensical. Forlines observes:

It is my opinion that this passage does not deal with the question of whether a saved person can ever be lost again.  Rather, it teaches that a person who is a child of God can never, at the same time, be separated from God’s love.  In other words, the believer is never to interpret hardships as meaning that God does not love him.  Instead, he should recognize that God’s love is still with him and should say with Paul, ‘Nay, in all these things we are more than conquerors through him that loved us’ (Rom. 8:37)…Suppose the passage does deal with the matter of security.  It would be explained the same way as the statement of Jesus when He said, ‘Neither shall any man pluck them out of my hand’ (John 10:28).  Paul would be saying as emphatically as human language can make it that our personal salvation is a matter between the individual and God.  He would be saying that neither tribulation, distress, persecution, famine, peril, sword (verse 35), death, life, angels, principalities, powers, things present, things to come (verse 38), height, depth, nor any other creature viewed collectively or singularly can take a believer away from Christ.  I believe that. What Paul says in these verses in no way contradicts the viewpoint that if a believer turns away from God in defiant, arrogant, unbelief that God will take him out of Christ (Jn. 15:2, 6). (ibid.) 

Some believe that verse 39 gives just such an unconditional promise, “…nor anything else in all creation [or “any other created thing”], will be able to separate us from the love of God that is in Christ Jesus our Lord.”  They reason that since the believer is a “created thing” then it follows that even the believer cannot remove himself from God’s love.  This appeal is problematic on many fronts. 

First, it ignores the context of the passage which is dealing with persecutions and tribulations that are brought to bear on the believer (forces, circumstances, and influences outside of the believer).  Verse 39 is still speaking about these things and therefore cannot have reference to the believer himself.  Indeed, this seems like a very awkward and unnatural reading of the text and I am fairly confident that one would never think to read it that way if they weren’t driven by a prior commitment to unconditional security, and trying to find support for the doctrine in this passage.  Grant Osborne captures this truth well when he writes, “Outside pressures can’t separate us from Christ’s love, but inward apostasy can (Grace Unlimited, pg. 179).

Second, the suggestion that the believer cannot separate himself from the love of God stands in contradiction to passages like Jude 21 and John 15:9 as noted above. Third, while there is a sense in which the believer can separate himself from the love of God in Christ by abandoning the faith, it needs to be remembered that according to Scripture the believer does not ultimately separate Himself from Christ (the sphere of God’s special and saving love) as Forlines pointed out above.  When a believer abandons the faith and becomes an unbeliever God Himself separates that person (now an unbeliever) from His Son (Jn. 15:2, 6), and God is not a “created thing.”

From: Perseverance of the Saints Part 12: Examining Passages Commonly Appealed to by the Advocates of Unconditional Eternal Security