Negative Constructive - Perseverance of the Saints is Consistent with Scriptures
By TurretinFan
This debate is ultimately about whether the Reformed Doctrine of “Perseverance of the Saints” can be reasonably reconciled with three passages of Scripture. I’ll address each in turn and provide at least one reasonable alternative, thereby demonstrating that the passages can be understood consistently with that body of soteriology commonly called Calvinism. Afterwards, I’ll address miscellaneous points identified by JCT.
Matthew 5:27-30
JCT seems to suggest that the only reasonable meaning of Matthew 5:27-30 is that it is teaching that regenerate people can sin badly enough that they will be cast into hell-fire. An alternative explanation is that Jesus is explaining that lusting after a woman is a sin of sufficient gravity to merit eternal damnation, and that consequently merely abstaining from physical acts of adultery is insufficient to fulfill the law of God. After all, if we repent and trust in Christ not only lusting after a woman but also the physical act of adultery will be forgiven.
Hebrews 4:9-11
JCT seems to suggest that the only reasonable meaning of Hebrews 4:9-11 is that we do not have eternal rest yet, and consequently must keep on believing/working in order to obtain that. We agree that we do not yet have eternal rest, for that is a reference to heaven. Furthermore, the point of the passage is that since we have not reached the fulfillment of the Sabbath, we must continue to work. Nevertheless, as verse 9 indicates, the people of God have a future rest coming. JCT's objection seems to confuse a condition of Christian life (to live on Earth is to work) with a condition for Heavenly Life (as though we receive heavenly rest not by grace but works). Verse 16 of the same chapter dispels this misconception.
Revelation 22:18-19
JCT seems to suggest that the only reasonable meaning of Revelation 22:18-19 is that people can only have a part in the holy city if they were regenerate. An alternative explanation is that those are being addressed who think they have a part. The elect will heed the warning, and the rest will be warned of what awaits them. After all, the command is – in essence – a command to believe the Scriptures. Those who willfully subtract from Scriptures refuse to believe what it says. Such an action is inconsistent with Faith in the Word and the Spirit.
Miscellaneous Issues
JCT acknowledges that some folks have interpreted warning passages in Scripture as entirely hypothetical. JCT responds that the "Key to understanding where the error lies in such a position is how they employ the terms 'hypothetical' and 'possible.' This is not the same as being unsure whether the consequences are actual possibilities or not: in the Calvinist view, such a result must be strictly speculative. Some will say it's 'possible,' but not possible in a sense that it could ever come to pass, thus not a genuine possibility (since in their view, it will definitely never occur)."
JCT seems in this objection to confuse "will" with "could." For example, it will not happen that genuine believers will eventually go to hell, but we could imagine how it may be that they could do so, if a different set of circumstances were present. For example, if genuine believers were not loved by God, God could let them separate themselves from Him. Objecting that such a description is "strictly speculative" or not a "genuine possibility" may or may not be accurate, but it is not a rebuttal.
JCT parodies the hypothetical interpretation this way, "'Don't do something God won't allow, or He'll do something He would never do,' putting scripture through mind-boggling contortions to accommodate 16th century doctrinal silliness." But the response is to turn to Genesis 15:8-18, where God in essence swears that he will do what he promises, or that he will be divided. One could parody this is as, "God promises not do something that he says he won't do, or He'll do something that he would never do." Is that for the accommodation of "doctrinal silliness"? Surely not.
Indeed, JCT acknowledges that "It's true that impossible and completely speculative statements are occasionally made in scripture, Jeremiah 31:35-37 comes immediately to mind, where one is used to express that God being unfaithful is as feasible as a man being able to measure heaven and earth." JCT goes on to contrast these to the warnings discussed above, and properly so. These are not examples of hyperbole. Nevertheless, warnings for believers - even if they are warnings of dire consequences can have more than one purpose.
One purpose would be prophetic: you will do this, and you will fall. Another purpose, however, is pastoral: if you do this, you will fall. A pastoral warning can have use in the form of preventing the warned person from ever doing the "this." The usual analogy is one's child playing by the fire. We may properly warn the child that if they fall into the fire, they will be burnt to a crisp, without having the least intention of letting that happen. Why does JCT seem to want God from treating us like children?
JCT makes a final appeal to ineffectuality: "Calvinism, despite any doubletalk about God filling us with fear and trembling, effectively states that there's no reason to fear such warnings because God will never allow such consequences to occur, making the word of God of no effect." It is interesting that JCT would make this sort of claim. Yes, the fear of Calvinism is not the sort of servile fear in which man fears that he will do something that will separate himself from the love of God. No, it is a recognition of the power and majesty of the Most Holy God.
Sola Deo Gloria,
-Turretinfan
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