By Darrell Ferguson
CONTENTS
INTRODUCTION
BIBLICAL THEOLOGY OF PERSEVERENCE
The Consequences of failing to persevere:
Apostasy is not just a theoretical possibility, it has actually happened. Examples of those who have fallen (or will fall) away:
Other Passages
Luke 8:4-15  “They believe for a while…but…they fall away.”
John 10:25-30  “No one can snatch them out of my Father’s hand”
John 15:1-17 “If anyone does not remain in me…he is like a branch…thrown into the fire and burned”
Romans 8:28-30 “Those he called…he also glorified”
ROMANS 8:35-39 “Neither death nor life…will be able to separate us”
1 Corinthians 9:27-10:14 “…so that I myself will not be disqualified”
1 Corinthians 15:1,2 “…you are saved if you hold firmly…otherwise you have believed in vain”
Ephesians 1:13-14 “You were sealed with the…Holy Spirit”
Philippians 1:6 “He who began a good work…will carry it on to completion”
II Timothy 2:10-13 “If we disown him, he will disown us; if we are faithless, he remains faithful”
Hebrews 6:4-12 “It is impossible for those who have…fallen away to be renewed again to repentance”
Hebrews 10:26-39 “If we deliberately keep on sinning…fearful judgment and raging fire”
1 John 2:18-27 “They went out from us…they were not of us”

INTRODUCTION

     The sad result of much of the modern discussion on this issue has been that many have decided that the warning passages have no relevance for the believer, and therefore the many exhortations to perseverance are ignored.
	Those who have written on the subject throughout church history have been in basic agreement on the issues of security and the role of the warning passages, even though they disagreed on the question of whether apostasy is possible for the believer.  It is the purpose of this paper to attempt to restore a consensus on the issues of the meaning of security and the role of the warning passages, even among those who disagree about the possibility of apostasy.  I will argue that regardless of one’s view on the possibility of apostasy, we should be able to agree that the warnings are to be taken seriously and heeded by true Christians.
     In an article in the Journal of the Evangelical Theological Society (vol.34, no.2, p.213), entitled, THE PERSEVERANCE OF THE SAINTS: A HISTORY OF THE DOCTRINE, John Jefferson Davis made a summary of the various significant works that have been done on the subject beginning with Augustine.  The first emergence of the Once-Saved-Never-Lost (OSNL) view is at the time of the Reformation.  All those who wrote on the subject before this time believed that true believers could be lost.  In the article, each of the writers before Calvin held the position that since apostasy is possible for the believer, we must pay close attention to the warning passages in Scripture.  One may expect that Calvin, since he believed apostasy to be an impossibility for the believer, might depart from this.  He did not.
     Davis says, “Even though Calvin believes that regeneration is irreversible and that the believer can have assurance of his own election and final perseverance, 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."  …Calvin thus balances his theological certitudes with pastoral warnings.  At the pastoral level, Calvin's position does not greatly differ from that of Luther's or the earlier Catholic tradition. The believer must continually exercise faith and obedience to make ‘his calling and election sure’.”
     In the final section of the article, entitled, “Perseverance In Recent Scholarship,” Davis says:
From the Calvinistic perspective the most comprehensive monograph in recent years was written by G. C. Berkouwer, who is concerned…that belief in perseverance not become a…mere logical conclusion deduced from a concept of divine predestination.  Perseverance, stresses Berkouwer, ‘is realized…only through prayer and exhortation, through preaching and sacraments’. 
…in the plan of God certain ends (the final perseverance of the elect) are ordained only in conjunction with specific means: the faith and obedience of believers.  [This] emphasis has considerable affinity with the Lutheran insistence on present living faith as the key to the believer's assurance.
     The indication from Davis’ study, then, is that among those who have written on the subject in church history there has been a consensus on the point that the warning passages should be preached to genuine believers as real warnings, regardless of whether one believes apostasy to be possible or impossible.  I realize that the fact that it has been the dominant view does not prove it is true.  Ultimately any doctrine is proved or disproved by Scripture.  I point out this history because in many churches today, if someone preaches the warning passages of Scripture, and preaches them in the severe mood in which they are written, there is a good chance his sermon will be greeted by protest and even questions of orthodoxy.
 	Many simply write off the question of the possibility of apostasy as a difficulty that has been debated throughout history.  If it has been disputed for 2000 years, it is argued, it must be impossible to figure out.  The truth is, there has traditionally been a general consensus that warnings such as those in Hebrews or in Jn.15 are intended to warn real believers in a serious way.
	There has also been somewhat of a consensus regarding the question of security.  Major spokesmen on both sides have affirmed the reality of the security of the believer.   Arminius said “believers possess sufficient powers to fight against Satan, sin, the world and their own flesh so that those who call on Christ for help are preserved from falling."  “Satan is not powerful enough to wrest the faithful believer from the hands of Christ.”  
     There has been virtual unanimity on the question of Whether or not the believer is secure.   The modern debate has centered on the relatively new idea that true security can only come from a doctrine that makes falling a theological impossibility.  
	The dominant view of security, historically, appears to have been one that offered a real, spiritual security and yet allowed for the possibility of falling.  If we think of security as that safety we enjoy in which we cannot be overpowered by the enemy nor taken from God against our will, that becomes an even greater security than the security that comes from the idea that apostasy is impossible.  If we say that the only way to have true security is if falling is theologically impossible, then the only things we are secure from are those things that are impossible.  This allows us no security from any fate that is possible.
     Some argue that if it is possible at all to fall away then there is no way security can exist.  Such a statement is in direct contradiction with II Pe.3:17, which warns the reader about falling from his secure position.  Security does not imply that falling is impossible.  It is theologically possible that I may someday commit robbery, for example, but I do not live in constant fear of that possibility, because it is so unlikely (I have no intention of even considering it).  Certainly the mere possibility of some bad thing does not require that we live in terror of it.  If it did, then we should all be horrified all the time, because even if apostasy is not possible for the believer, certainly gross sin is.  Those who say that if apostasy is possible then we can have no security must also say no believer can ever have any security against backsliding (since it is possible).  
     A doctrine of security that is based on extreme improbability rather than impossibility affords us security against many more things.  We can have a sense of confidence and security regarding things that, while possible, are unlikely.  

BIBLICAL THEOLOGY OF PERSEVERENCE

Salvation is conditioned on faith – not a momentary 
faith, but a persevering faith.
(That is, one does not enter heaven unless he continues 
to believe until the time he dies.)

1 Cor.15:2  By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

Col.1:22-23  But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation—23 if you continue in your faith, established and firm, not moved from the hope held out in the gospel.

Heb 3:14  We have come to share in Christ if we hold firmly till the end the confidence we had at first.

Ro.11:22 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.

2 Tim.2:12  if we endure, we will also reign with him. 

Rom.2:7   To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life.

Heb 3:6 we are his house, if we hold on to our courage and the hope of which we boast.

2 Pe.1:10 be all the more eager to make your calling and election sure. For if you do these things, you will never fall
Jn.15:10 If you obey my commands, you will remain in my love 
Luke 8:15  the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

Scripture repeatedly calls Christians to perseverance.
Jn.15:4  Remain in Me, and I will remain in you
I Jn 2:24  See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father.

Heb 3:12  See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God.  (Mark 16:16 whoever does not believe will be condemned.)…15 do not harden your hearts…
4:1 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…7 do not harden your hearts…14…therefore…let us hold firmly to the faith we profess.

6:11 We want each of you to show this same diligence to the very end, in order to make your hope sure.12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised

10:23-39  Let us hold unswervingly to the hope we profess, for he who promised is faithful. 32 Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering…35	So do not throw away your confidence; it will be richly rewarded. 36 You need to persevere so that when you have done the will of God, you will receive what he has promised.

2 Pe.1:10 be all the more eager to make your calling and election sure. 
3:17  be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position.

Jd.21Keep yourselves in God's love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life

Rev 2:10 Be faithful, even to the point of death, and I will give you the crown of life.
3:11 Hold on to what you have, so that no one will take your crown.

1 Tim 1:18-20  …fight the good fight, 19 holding on to faith 

Acts 11:23 he was glad and encouraged them all to remain true to the Lord with all their hearts.
Acts 13:43   Paul…urged them to continue in the grace of God.
Acts 14:22  …strengthening the disciples and encouraging them to remain true to the faith. 
1 Cor 16:13  Be on your guard; stand firm in the faith; be men of courage; be strong.
1 Cor 10:12  So, if you think you are standing firm, be careful that you don't fall!
Eph 6:13-14 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. 14 Stand firm then, 
Heb.12:1 let us run with perseverance the race marked out for us
15 See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many…25 See to it that you do not refuse him who speaks. 

The Consequences of failing to persevere:

John 15:6-11  If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.

2 Pet 2:20-21  If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning.
21 It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.

Rom 11:20-22  Do not be arrogant, but be afraid.  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.

Heb 6:4-7 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the powers of the coming age, 6 and have fallen away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace… 8 But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.

Heb 10:26-39  If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.
29	How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? 30 For we know him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge his people." 31 It is a dreadful thing to fall into the hands of the living God…
37 "He who is coming will come and will not delay. 38 But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him."
12:25  If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven?

1 Tim 1:18-20  Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight, 19 holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. 

2 Tim 2:12 If we disown him, he will also disown us;

Rev 22:19  God will take away from him his share in the tree of life and in the holy city 

Ex.32:33  The LORD replied to Moses, "Whoever has sinned against me I will blot out of my book.

Matt 18:34-35  In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. 35 "This is how my heavenly Father will treat each of you unless you forgive your brother from your heart

Luke 12:46  The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers.

Mt.25:30  And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth

Ro.8:12-13  Therefore, brothers, we have an obligation-- but it is not to the sinful nature, to live according to it. 13 For if you live according to the sinful nature, you will die
1 Ti.3:6 he may become conceited and fall under the same judgment as the devil.

Apostasy is not just a theoretical possibility, it has actually happened. Examples of those who have fallen (or will fall) away:

Luke 8:13  Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.

Heb 6:4-7 It is impossible for those who…6 have fallen away, to be brought back to repentance 

Gal.5:4 You who want to be justified by the law have been cut off from Christ; you have fallen away from grace.

2 Pet 2:20-21  If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning.
21 It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.

1 Tim 1:18-20  Timothy…fight the good fight, 19 holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. 20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

Col 2:19  He has lost connection with the Head

1 Tim 4:1  The Spirit clearly says that in later times some will abandon the faith 
Matt 24:10 many will turn away from the faith and will betray and hate each other,
1 Tim.5:15 Some have in fact already turned away to follow Satan.

Other Passages

Ezek 33:12-20  "Therefore, son of man, say to your countrymen, 'The righteousness of the righteous man will not save him when he disobeys, and the wickedness of the wicked man will not cause him to fall when he turns from it. The righteous man, if he sins, will not be allowed to live because of his former righteousness.' 13 If I tell the righteous man that he will surely live, but then he trusts in his righteousness and does evil, none of the righteous things he has done will be remembered; he will die for the evil he has done. 14 And if I say to the wicked man, 'You will surely die,' but he then turns away from his sin and does what is just and right—15 if he gives back what he took in pledge for a loan, returns what he has stolen, follows the decrees that give life, and does no evil, he will surely live; he will not die. 16 None of the sins he has committed will be remembered against him. He has done what is just and right; he will surely live. 17 "Yet your countrymen say, 'The way of the Lord is not just.' But it is their way that is not just. 18 If a righteous man turns from his righteousness and does evil, he will die for it. 19 And if a wicked man turns away from his wickedness and does what is just and right, he will live by doing so. 20 Yet, O house of Israel, you say, 'The way of the Lord is not just.' But I will judge each of you according to his own ways."
(See also Ez.18:24-26 and 3:20,21)

1 Cor 9:27-10:14  
27	No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified.  1	For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea...5 Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert. 6 Now these things occurred as examples to keep us from setting our hearts on evil things as they did.
11	These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. 12 So, if you think you are standing firm, be careful that you don't fall!

1 Co.5:5  hand this man over to Satan, so that…his spirit saved on the day of the Lord.

Matt 24:13 (Mk.13:13)  he who stands firm to the end will be saved.
Luke 21:19  By standing firm you will gain life.
Matt 10:22  All men will hate you because of me, but he who stands firm to the end will be saved.
Rev 2:17  To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it.
Rev 3:5  He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels.
Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. 
Rev 3:21  To him who overcomes, I will give the right to sit with me on my throne, 
Rev 21:7  He who overcomes will inherit all this, and I will be his God and he will be my son.
Rev 22:11 let him who does right continue to do right; and let him who is holy continue to be holy."

Mt.5:13  "You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men.
Mark 9:50  "Salt is good, but if it loses its saltiness, how can you make it salty again? 
Luke 14:34  "Salt is good, but if it loses its saltiness, how can it be made salty again?

Luke 8:4-15 
“They believe for a while…but…they fall away.”

While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: 5 "A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds of the air ate it up. 6 Some fell on rock, and when it came up, the plants withered because they had no moisture. 7 Other seed fell among thorns, which grew up with it and choked the plants. 8 Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown."         When he said this, he called out, "He who has ears to hear, let him hear."
     8:9 His disciples asked him what this parable meant. 10 He said, "The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that," `though seeing, they may not see; though hearing, they may not understand.'*
     8:11 "This is the meaning of the parable: The seed is the word of God. 12 Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. 13 Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. 14 The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. 15 But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

	This parable describes four categories of people exposed to the gospel, three dangers to the hearer, and two outcomes.  The first category is the person whose heart is like hardened soil.  The seed (the gospel) never penetrates.  It is snatched away by the birds (Satan) before anything happens with it.  The soil is unaffected, and the person is never saved because he never believes (v.12).  The growth process, here, never even begins.
	The second category is the person whose heart is like rocky ground.  The gospel penetrates, and, in contrast to the first category, the person receives the word with joy and believes (v.13).  The belief, however, only lasts only for a while (KAIRON).  Here the growth process begins, but is very short lived.  The plant dies very shortly after coming up.  The shortness of the life of the plant is emphasized even more strongly in both parallel passages:  “they last only a short time...they quickly fall away.” (Mt.13:21, Mk.4:17)
	The third category is the person whose heart is like thorny soil.  In this illustration, they go on their way, but fail to mature.  They are made to be unfruitful (Mt.13:22, Mk.4:18).  The picture here seems to be of a plant that has made it a little farther along on the growth process, but fails to reach maturity, which is marked by fruit-bearing.
	The final category is a contrast to the other three.  This group not only hears the word with a good heart, but also retains it, and, in persevering, bears fruit.  There are several possible ways to translate EN HUPOMENE.  I agree with the NIV interpretation (they produce fruit by means of perseverance – v.15).  Luke uses the construction one other time in his gospel (21:19) where it means “by means of” (instrumental means).  

CONCLUSION

The purpose of the parable appears to be to warn the hearers that there are various dangers to the hearer of the gospel which can bring an end to the growth process at various points of growth.  The devil can snatch the word away from unbelievers.  Trials can cause new converts to fall away.  The problems and temptations of life can be the undoing of those who have been growing.  Therefore, we ought to watch out for those dangers.  Instead of developing a smug, overconfident attitude that imagines failure to be impossible, we should see to it that we retain the word and persevere.

RELATIONSHIP TO THE DEBATE

	Those who are compelled to prove their view that apostasy is impossible for the believer have offered various explanations of this warning passage.  The most common approach is to suggest that the first three categories describe people who were never believers, because they did not produce fruit.  This is in contradiction, however, with the direct statement of the text.  The ones who are like rocky soil did believe (v.13).  If we are to draw a line regarding conversion, the most natural place to draw it is between the first group and the second.  Jesus states that the first group are never saved (v.12).  It would be strange for Him to make such a remark about the first group only if he wanted us to think of the first three groups as unsaved -- particularly since the reason the first group is never saved is because they do not believe, but the next group does believe.  The kind of belief being discussed is the kind that saves (v.12).
	Another approach has been to suggest that while the people being described by the rocky and thorny soil do fall away, they are still saved even after having fallen away.  In this case, although such people may face some negative consequence, they would still go to heaven when they died.  The problem with this view is the fact that according to v.13, they believe for a while but later they fall away.  This indicates that the falling away marks the end of their believing, and it is the believing that saves (v.12).  This is a description of true believers who are saved becoming unbelievers who are not saved.  As always, salvation here is not dependent upon works nor is it lost by lack of works.  Salvation is always by faith alone, and only unbelievers are lost.
The point is for the hearers, who may be at various stages of growth, to heed the warning so that they are motivated to persevere.  It is dangerous for anyone to imagine he is beyond the possibility of falling.  We must all take seriously the warnings against falling.

John 10:25-30 
“No one can snatch them out of my Father’s hand”

Jesus answered, "I did tell you, but you do not believe.  The miracles I do in My Father's name speak for Me, 26  but you do not believe, because you are not My sheep.  27  My sheep listen to My voice; I know them, and they follow Me.  28  I give them eternal life, and they shall never perish; no one can snatch them out of My hand.  29  My Father, who has given them to Me, is greater than all; no one can snatch them out of My Father's hand.  30  I and the Father are one.

     To understand the point of this passage it is essential to take into consideration the context.  Verses one through twenty-one of chapter ten are the record of Jesus' comments about His sheep.  This sets up the scene for the present context.  Some Jews came to Him and said, "How long will You keep us in suspense?  If You are the Christ, tell us plainly." (10:24)  The above text is Jesus' reply. 
     The paragraph can be summed up in the first and last statements:  "I did tell you...I and My Father are one."  The point of the paragraph is to give the Jews an affirmative answer.  He does so by interpreting the comments He had made earlier (10:1-18).  The point of those eighteen verses (as well as our text) was to announce that He is the Christ. 
     In verse one He points out that those who came before Him were false shepherds (false Christs).  All of the rest of the verses demonstrate that He is the true Shepherd (true Christ).  

One way to identify the true Shepherd is by the reaction of the sheep.  They will listen to him.  
v.3:  "The sheep listen to his voice"  (probata tas phonas autou akouei).  
v.27:"My sheep listen to My voice" (ta probata ta ema tas phonas mou akouousin).  

Another way to tell if someone is really the true Shepherd is to see if he knows the sheep.  
In verse three Jesus says the Shepherd knows His sheep by name.  
v.14     "I know My sheep" (ginosko ta ema). 
v.27     "I know them"         (ginosko auta).

A third way to know the real Shepherd is to observe whether or not the sheep follow him.  
v.4:     "his sheep follow him" (ta probata auto akolouthei).  
v.27: "My sheep...follow Me" (ta probata...akolouthousin moi).

A fourth way to know is by the way the true Shepherd and the false shepherd (the thief) treat the sheep.  
v.10: The thief comes to kill and destroy (apolesa), but the true shepherd to give life (zoan).  
v.28: I give them eternal life (zoan), and they shall never perish (apolontai).

A final way to tell the true Shepherd is by his protection of the sheep.  Under the false shepherd the sheep are attacked.
v.12:      "the wolf attacks (arpazei) the flock." 
v.28: "No one can snatch (arpasei) them out of My hand."  Jesus then goes on to say the same thing about the Father, making Himself equal to the Father.  The wolf attacks, or tries to seize the flock, but the true Shepherd protects the sheep from attack so they cannot be seized by the wolf. 
     By using the same terminology as the previous comments, Jesus shows how He had already made it clear that He is the Christ.  It is clear, then, that verses twenty-seven and twenty-eight are not teaching about sheep, but rather about Christ.  The point of the passage is that Jesus is the Messiah.

Relationship to the Debate

	Those who do not believe apostasy is possible for the believer suggest that Jn.10:28,29 imply that a believer cannot fall away.  Eternal life never comes to an end; if it did, it would not be eternal.  Also, when Jesus says "no one can snatch them out of My hand" the "no one" includes the sheep themselves.
	I believe these arguments (and the conclusion that comes from them) go beyond what the passage is teaching.  With regard to the argument from eternal life, perhaps the apostate was at one time possessing eternal life, because he was in Christ (who is the Life) but by apostatizing he has left his position in Christ thus forfeiting the benefit of eternal life.  The eternal life did not end, it is still (and always will be) a reality in Christ, but the apostate has given it up by choosing to leave Him who is its source.  In his first epistle, John defines eternal life as our remaining in the Son and in the Father, and the Gospel remaining in us.  1 Jn.2:24 – See that what you have heard from the beginning remains in you.  If it does, you also will remain in the Son and in the Father.  25 And this is what he promised us – even eternal life.  It is true that Scripture offers us security, and that God has promised that we will remain in Him eternally.  This promise, however, is conditional.  We will remain in Him on the condition that we see to it that what we have heard (the Gospel) remains in us.  This passage commands that we remain, which seems to imply the possibility that we might not.
     The point of the statement about Jesus giving His sheep eternal life is in opposition to the thief coming to kill, nothing else.  The point is simply that the sheep are protected from hostile attack.  This does not address the issue of apostasy.  John ten is an argument for the fact that Jesus is the Christ, not a statement about possibilities or impossibilities about apostasy.  In fact, apostasy is not even discussed.  
     To say that apostasy is not possible, because no one can snatch the sheep from the Shepherd's hand is to go beyond  what the text is saying.  The point of the statement in Jn.10 is to demonstrate the difference between the true Shepherd (who does not allow His sheep to be snatched {arpasei}) and the hired hand (who does allow the sheep to be attacked {arpaszei}).  What does it mean to be snatched away?  It means the same thing as to be attacked by a wolf.  It is the same word in the same context, and to show the strength of Jesus’ comparison between Him and the Father, they should be translated the same way (No one can attack them from My hand”).  
	It is obvious that the protection in view here is from an enemy (the wolf).  Whether or not we can leave the stronghold is a different question.  To say that you are safe from the wolves does not imply anything about what you can or cannot do.  Picture the scene Christ described: we are in the palm of His huge hand, His fist clenched tightly around us.  The strongest of our foes tries as hard as he can to pry open one finger, and he cannot even budge it.  This gives us tremendous security as Christians.  No foe can overpower the Lord.  No one can make Him release His grip.
Is the  "no one" intended to include the one inside the fist?  If so the picture would be of the sheep reaching out of the hand and violently attacking themselves, trying to snatch themselves out of His hand and not being able to.  This is absurd.  Obviously this illustration was not intended to address the possibility or impossibility of apostasy.  
To use another analogy, suppose a man had a security system installed in his home.  The security company then tells him, “You are totally safe in this house – it is impervious to attack.”  Would we take that to imply that it would be impossible for the man to exit the house and leave that place of safety?  No, we wouldn’t.   Perhaps it is impossible for him to leave – maybe the doors are welded shut.  That is a possibility, but the statement “You are safe in this house” does not imply anything about whether or not the man can leave.
In the same way, we cannot answer the question about whether or not apostasy is possible from this passage.  

John 15:1-17
“If anyone does not remain in me…he is like a branch…thrown into the fire and burned”
	
Context

	These comments appear in the context of Jesus’ teaching to His disciples on the night of His arrest just after Judas leaves to commit his great sin.  Immediately after Judas’ departure, Jesus begins to comfort his disciples.  He assures them that He will return for them (14:1-4), answers their questions (14:5-14), and promises another Counselor (14:15-31).  In chapter fifteen, He turns to a warning tone.  He calls them to remain in him (15:1-17) and warns them about persecution (15:18-27).  Jesus himself gives the purpose of his words in 16:1 where he says, “All this I have told you so that you will not go astray.”  The word for “go astray” can mean to be offended, to stumble, or to fall away completely (Mt.13:21).  In this context the most likely meaning is to fail to remain in Christ under the pressure of persecution from the world.  A similar point is made in 1 Jn.2:10.

vv.1-4
	"I am the true vine, and my Father is the gardener. 2 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. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, and I will 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.

	Jesus begins by warning the eleven against fruitlessness.  The way for them to continue to be fruitful is to remain in the vine (Christ).  In verse four Christ’s remaining in the disciples is conditioned upon their remaining in him.
	The word translated “remain” (MENO) means, simply, to remain or stay.  Thayer’s Lexicon gives several different uses for the term, and, of these uses, the one that most closely matches this context is the idea of remaining in a state or position (in Christ).  The idea is that the disciples were in Christ, and he is calling them to remain in that position.

vv.5-8
	5 "I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. 6 If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. 8 This is to my Father's glory, that you bear much fruit and become my disciples.
	In verse five fruitfulness is conditioned upon remaining in Christ (IF a man remains in me…he will bear much fruit).  Verse six points out the consequences of failure to remain (death and destruction by fire).  In contrast, remaining will result in answered prayer (v.7) and glorification of the Father (v.8).  
vv.9-17
	9 "As the Father has loved me, so have I loved you. Now remain in my love. 10 If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. 12 My command is this: Love each other as I have loved you. 13 Greater love has no one than this, that he lay down his life for his friends. 14 You are my friends if you do what I command. 15 I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you to go and bear fruit--fruit that will last. Then the Father will give you whatever you ask in my name. 17 This is my command: Love each other.

	Next Jesus calls them to remain in his love (v.9).  The way to do so is to obey his commands (v.10).  His command is to love one another as he loved us (vv.12,17).  If we love each other, then, we will, by doing so, keep ourselves in his love.  This is not to say eternal life is lost as a penalty for disobedience.  It is simply a warning that disobedience can lead to apostasy.

Conclusion

	Like the eleven, we should maintain a close relationship with Christ in the face of persecution so that we do not stumble or fall away.  We can do so by paying close attention to His Word and by obeying His commands.

Relationship to the Debate

	The fact that the disciples are commanded to remain in Christ, seems to imply that it is possible to fail to do so.  This implication has produced a number of different interpretations by those who are uncomfortable with the idea of apostasy of believers.
John MacArthur understands the message to be, “prove yourself to be real by remaining.” (MacArthur 23)  There are a few problems with that view.  First, the text says nothing about proving oneself to be genuine.  If being a true believer guaranteed that the person would remain in Christ, the command to do so would be superfluous.  Jesus is speaking to the eleven; Judas is already gone.  It seems strange that Jesus would command those who are guaranteed to remain to remain lest they fall.  Also, Jesus himself indicates that there is, in fact, a possibility of the disciples failing to remain (v.6).
	Another tactic is to suggest that the fruitless branches that are cut off never could have been true believers, because true believers always bear fruit.  Again, this makes the message to the disciples meaningless.  Jesus would be saying, “You true believers take care to remain, because if false believers fall they prove themselves to be false.”  Jesus never gives any indication that He is directing His warning to false professors.  He speaks directly to the eleven.  
	The danger of the false believer is not falling -- it is remaining in his state of false belief.  The false believer should NOT remain in his false religion.  “Falling” from that false religion is his only hope of being saved.
	It is true that believers produce fruit as long as they are believers.  If a person renounces his faith in Christ, however, he is not a believer and will bear no more fruit.  Such a person is worthless and will be destroyed.   
	A third approach is to admit that it is true believers who are warned, but the burning signifies purifying chastisement rather than eternal judgment.  There is no indication of this, however, from the text.  Just the opposite is true.  The branches are burned not so they can be repaired or purified.  A fruitless branch is not purified by being burned up.  Rather, it is utterly destroyed.

Romans 8:28-30
“Those he called…he also glorified”

And we know that in all things God works for the good of those who have been called according to His purpose.  29 For those God foreknew He also predestined to be conformed to the likeness of His Son, that He might be the firstborn among many brothers. 30 And those He predestined He also called, and those He called, He also justified, and those He justified He also glorified.

     The interpretation of this section is very much dependent on the preceding context.  In 7:24 comes the question, “Who will rescue me from this body of death?”  Chapter eight answers that question.  The full redemption of the body is still future (8:18-21).  This raises the question that is answered by our text: "Is the future the only thing there is to encourage us?  Is there anything good about this intermediate time I am spending in the flesh?"  Yes!  Oh, it is true that during this time things are difficult enough to solicit a trio of groaning from creation, ourselves, and the Spirit (8:22,23,26), but we can rejoice knowing that all things work together for the good of those who are called (v.28)!  
     The rest of the verses in the chapter are explanation and corroboration for verse twenty-eight.  Verse twenty-nine reveals what the good is: conformity to Christ’s image.  Scripture is clear that life's difficulties develop godly character. (Job 23:10, Ps.66:10,  Pr.17:3, Isa.48:10, Ro.5:3,4, Jas.1:2-4, I Pe.1:6,7, 4:1,2).
Verse twenty-nine, then, clarifies verse twenty-eight.  It is true that the present situation (waiting for bodily redemption) is cause to groan, but that should not bring despair, because the groaning itself is working for our good, that is, our transformation into Christ's image.  The point of mentioning foreknowledge and predestination is to show that God has pre-arranged for believers to be conformed to Christ’s image.  We should not despair over our present groaning, because God already has our verse twenty-eight "good" (conformity to His image) planned out.
     Verse twenty-nine describes the process of the conformity.  These people that God predestined are called by God.  That is, He draws them to Himself while they are still unregenerate.  These people are then justified.  Justification points primarily to the point of conversion.  
Not only are they each justified, but they have each been glorified as well.  Those who are justified receive all the glories of being saved.  This is not referring to the future glorification of our bodies as in 8:18-21.  Rather it speaks of what has already happened to us as believers.  
     Some care must be taken here to establish the validity of this statement, as it contradicts popular opinion.  First three reasons why glorified, here, cannot refer to future glorification in heaven will be presented, then an argument for why it must refer to conformity to Christ's image.

The three problems with the future glorification view are, it opposes the grammar, the context, and the logic of Paul's argument.

Grammar

     The terms "predestined," "called," "justified," and "glorified" are all in the aorist tense.  The aorist tense most often denotes past time, although there is a use of the aorist that can refer to the future (proleptic).  It would be quite awkward, however, to have a string of such closely related (grammatically) aorists, the first three being historical aorists and the last suddenly proleptic.  (The first three are past tense from the perspective of the individual believer reading the passage.)  In order to have a proleptic aorist, the future idea must be demanded by the context. 
This is not the case in Romans 8:30.  In fact, just the opposite is true.  Instead of the preceding clause providing a future context, it establishes a pattern of past tenses.  "Those He predestined He also called, and those He called He also justified, and those He justified He also glorified."  Each of the underlined terms are aorist.  The first four are clearly historical aorist, and for the final aorist to break the pattern would be at best peculiar, but certainly not demanded as in all other examples of proleptic aorists.
     No grammatical reason exists for classifying edoxasen (glorified) as a proleptic aorist.  If anything the grammar is opposed to such a classification.  The only motivation, then, for the interpreter to classify edoxasen as a proleptic is if glorification is something that we know for sure can only happen in the future.  Indeed, one may argue that this is the case based on 8:18ff.

Context

     It is true that verses eighteen through twenty-five speak of future glorification, the redemption of our bodies which will take place in heaven.  Those verses, however, do not make up the immediate context.  By verse twenty-eight the discussion has shifted from future things to the present.
     The flow of Paul's argument shifts as he addresses a new line of thought.  Verses eighteen through twenty-five are still answering the question "When will we be rescued from the flesh?"  Verse twenty-eight begins the answer to a new question: "What encouragement is there now?"  Verse thirty is still answering this second question.  The immediate context, therefore, indicates that the glorification is present, not future.

Logic

    The third argument for this view lies in the sense of the passage itself.  Verse twenty-eight states that everything works together for good for the called, the "good" being the process of the following verses.  The end of the process is glorification.  To say that all things (including trials) contribute to our glorification makes perfect sense if glorification refers to our being made more and more like Christ while we are on earth.  This is the point of passages like James 1:2-4.  On the other hand, if the glorification is the future redemption of our bodies, then verses twenty-nine and thirty do not logically follow from verse twenty-eight.  If a person goes through a difficult trial it can teach him patience, but one is hard pressed to demonstrate how this contributes to the redemption of his physical body someday in heaven.
      
     If neither the context, nor the grammar, nor the logic of the passage call for the proleptic aorist, it may be asked, "Why is it interpreted as future by so many commentators?"  The answer is that systematic theology has given the term "glorification" a strictly future meaning.  It is a case of systematic theology coming before biblical theology.  
	To restrict the definition of this word to future bodily glorification, however, is a very incomplete understanding of the concept.  There is a definite sense in which believers have already received glory in this life (Jn.17:22).  Our spiritual glorification occurs when we are born again.  At that point we are crucified with Christ, raised with Christ, seated with Him in the heavenly realms, cleansed, regenerated, set apart from sin, made heirs, etc.  The glorification in heaven spoken of in verses eighteen and following is physical.  Certainly it is more likely that spiritual glorification is in view in light of the concepts of the rest of the verse (predestined, called, justified).
     Also, it seems a bit peculiar that sanctification would be left out of what is otherwise such a thorough description of our current state of salvation.  Note the progression: foreknown - predestined - called - justified - glorified.  If this glorification takes place after death, the entire Christian life is omitted!  Such an omission would be in direct opposition to the purpose of the passage (to explain how all things that are going on now are working for good).  As stated above, it is true that justification and sanctification are very closely related, but they are never equated.  Glorification here (as in II Cor.3:18), then, most likely refers to sanctification.  
	In fact, the passages are very similar:
In II Cor.3:18 the same terms are used: "And we, who...all reflect the Lord's glory (doxa), are being transformed (metamorphoumetha) into His likeness (eikona) with an ever-increasing glory (doxa)."  

Note the similarity with Romans 8:29: "Those He foreknew, He also predestined to be conformed (summorphous) to the likeness (eikonos) of His Son...And those He predestined...He also glorified (edoxasen)."  
In both cases glorification is simply the process of being transformed into His image.

     The basic thought of Romans 8:28-30 is that although the present circumstances are difficult (causing groaning) there is encouragement for the present, that is, that all these difficult things are working for our good in that they result in our being daily transformed into Christ's image (glorification).

Relationship to the Debate

Paul's point is that we can be encouraged during our life on earth, because we are being transformed (glorified) by "all things" (which includes everything - even our struggle with sin).  The issue of possibility of apostasy is not addressed.  It is not a passage of warning, nor is it a passage about security.  Rather, it is a passage of encouragement.  

ROMANS 8:35-39
“Neither death nor life…will be able to separate us”

35 Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? 36 As it is written: "For your sake we face death all day long; we are considered as sheep to be slaughtered." 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, 39 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.

     This passage is very simple.  Nothing can separate us from the love of God.  This is much like the message of John 10:28.  The purpose of these passages is to comfort believers who feel insecure and worried that some hostile force may appear and overpower him and drag him away from God.  Even the most powerful of forces: trouble, hardship, persecution, famine, nakedness, danger, the sword, death life, angels, demons, the present, the future, any powers, height, depth, or anything else in creation, are absolutely unable to separate the believer from his God.  Although the circumstances in this life are difficult, we can be encouraged knowing that they have enormous benefit for us (8:28-30) and limited detriment (31-39).  Since those who are in Christ are being glorified by "all things," and nothing has the power to remove them from Christ, we need not fear.

Relationship to the Debate

     Very often, in an effort to prove that a believer cannot finally apostatize, commentators suggest that included among the forces against which the believer is protected in God's love is the believer himself.  Therefore it is impossible for a believer to turn from God.  This view stretches the text a bit beyond its intended meaning.  The picture is of some hostile power threatening to overpower God, and take the believer away.  In such a situation the believer is safe.  This does not even address the issue of whether or not the believer can leave his stronghold.  The emphasis of the passage is security, not apostasy, and to find out facts about apostasy (such as "Does it occur among believers?") one must consult the passages which speak about apostasy.  This text focuses on the strength of the fortress, not the possibility or impossibility of rejecting the safety of the fortress.  Our position in Christ is secure, but just because a position is secure does not mean one cannot fall from it (II Pe.3:17).  This passage is written for the insecure believer who questions the power of God.
     Some hold that if it is possible for a believer to leave the position of safety then God is able to be overpowered, therefore it is not possible.  This reflects a common error that is the cause of much of the confusion concerning human will and God’s sovereignty.  Those who consider the relationship between the two a power struggle necessarily come to the conclusion of absolute determinism - man is not even involved in the decision to repent.  In fact, he is not even passive.  He actually fights against God's irresistible grace, and believers are simply men who lost the fight.  
This is actually a weak view of God.  It supposes that God has to overpower man's will in order to accomplish something.  How much greater power it would take for Him to accomplish His purpose in exactly the way He desires without manipulating man's will.  He is not glorified by forcing me to do what is right, rather he is glorified in that His perfect plan is undaunted by my wrong decisions.  
Apostasy is not a case of God being overpowered or failing in any way, just as sin in the believer’s life is not a case of the Holy Spirit failing or being overpowered (even though it is the Holy Spirit Who sanctifies us and keeps us from sin).

1 Corinthians 9:27-10:14
“…so that I myself will not be disqualified”

27  I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.  

	In 9:27 Paul mentions the thought of being disqualified (ADOKIMOS).  According to Thayer, the word means, “failing to meet the test; hence, worthless, unqualified;… of false profession of faith rejected, proven false (2T 3.8)” 
	This is a very strong word. It is not a word used to describe believers.  The seven other times it is used in Scripture are as follows: In Romans 1:28 it refers to depraved humanity, in 2 Corinthians 13:5-7 it is used of those who fail the test, who are not in the faith, who do not have Christ in them, and who are therefore unproved.  In 2 Timothy 3:8 it is used of the false teachers who oppose the truth, have a depraved mind, and are rejected with regard to the faith.  In Titus 1:16 it is used of those who profess to know God, but by their deeds they deny Him, being detestable and disobedient, and worthless (ADOKIMOS) for any good deed.  Finally, it is used of the worthless land in Heb 6:8 that produces thorns and thistles, is close to being cursed, and ends up being burned.
	We see, then, that that the word refers to someone who is rejected because he is worthless.  The fact that Paul uses such an extreme term is somewhat alarming.  What exactly does Paul mean by saying that he disciplines himself in order to avoid becoming (GENOMAI) worthless and rejected by God?  Is this intended to imply that it would actually be possible for him to fall away?  Paul does not leave us to speculate.  The very next word is GAR.  This indicates that what follows (10:1-14) is an explanation of the comment about the possibility of Paul becoming ADOKIMOS. 

10:1 For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. 2 They were all baptized into Moses in the cloud and in the sea. 3 They all ate the same spiritual food 4 and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5 Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert.
6 Now these things occurred as examples to keep us from setting our hearts on evil things as they did. 7 Do not be idolaters, as some of them were; as it is written: "The people sat down to eat and drink and got up to indulge in pagan revelry."* 8 We should not commit sexual immorality, as some of them did--and in one day twenty-three thousand of them died. 9 We should not test the Lord, as some of them did--and were killed by snakes. 10 And do not grumble, as some of them did--and were killed by the destroying angel.
11 These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. 12 So, if you think you are standing firm, be careful that you don't fall!
	The emphasis in vv.1-5 is the contrast of the words ALL and MOST.  All the Israelites were delivered from bondage, but not all of them entered the land of milk and honey.  The reason they did not enter the land is that they did not persevere through the intermediate period (the desert).
	The task of the interpreter, here, is to determine how the fact that all the Israelites were saved from bondage but not all entered the promised land explains Paul’s comment in 9:27.  I believe that it illustrates the fact that there is an intermediate time between deliverance from bondage (conversion) and entrance into paradise (heaven) through which the saved person must persevere in order to enter paradise.  Paul is pointing out that the reason it is possible for him to become ADOKIMOS is that just being saved -- delivered from bondage to sin, does not guarantee entrance into heaven.  If a saved person does not persevere through the intermediate period, he will become disqualified and not enter heaven.
	This idea is not unique to this passage.  In the New Testament, the deliverance if Israel from bondage in Egypt becomes the picture of spiritual deliverance from bondage to sin.  The entrance into the promised land becomes a picture of spiritual entrance into heaven, and the failure in the desert becomes a picture of spiritual apostasy of Christians (Jude 5, Heb.4, Heb.3:16-19, Heb.8:9).
	Those who would question whether or not Israel’s example of apostasy really applies to us are addressed in v.6.  They DID occur as examples for us.  This is repeated in v.11.  The verses in between describe their apostasy and encourage us not to do the same things.
	Paul summarizes by stating his point in v.12: “So, if you think you are standing firm. be careful that you don’t fall.”  The purpose of the passage is to admonish the Corinthians to follow Paul’s example and take care not to fall like the Israelites did.

Relationship to the Debate

	The main point is that we should follow Paul’s example and keep ourselves from apostasy.  

1 Corinthians 15:1,2
“…you are saved if you hold firmly…otherwise you have believed in vain” 

Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

	This passage is very simple.  Paul reminds the Corinthians that their salvation is conditioned upon their holding fast.  If they fail to hold fast, their faith will have been in vain.  It will have been in vain because they will not be saved.  The Gospel saves those who hold fast to it.  If a person embraces the gospel and later turns to a false gospel (one without the resurrection of Christ, for example) he is not saved.

Relationship to the Debate

	There is no question that the passage appears to imply that it is possible to at one time believe in the true gospel and later be lost.  This is why most commentators who do not believe apostasy is possible begin by saying that this passage is not talking about apostasy of true believers.
	One approach is to say that the presence of the first class conditional implies that it is impossible not to stand firm.  However, the popular idea that the first class conditional implies no real uncertainty and should be translated “since” is in error.  If their salvation were guaranteed regardless of whether or not they held fast, there would be no reason for the conditional language.
	Another view is that perseverance simply demonstrates that faith was genuine.  If a person fails to persevere, it shows that the faith never was genuine.  Such an idea is forced.  There is no indication in the text that we must wait until the end to find out if our faith is genuine.  Anyone who believes the true gospel and trusts Christ is saved.  According to Paul, these people had accepted the true gospel, taken their stand on it, and believed.  
	Some have said that all that is being said is that if a person doesn’t believe in the resurrection of Christ, he is not saved.  But this is to ignore the term hold firmly.  The verse does not say “By this gospel you are saved, but if you believe otherwise you are not saved.”  It says, By this gospel you are saved if you hold firmly…”

Ephesians 1:13-14
“You were sealed with the…Holy Spirit”

13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were sealed in him with the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession-- to the praise of his glory.

Context

	Verses 3 through 14 comprise one, enormous sentence.  The main verb of this sentence is the first word (praise).  The main idea of this entire section is, "Praise be to God who has..." and it goes on to describe His saving us.  These verses demonstrate how God is glorified by our salvation and to elicit a response of glorifying God in light of His amazing work in salvation.  
In the midst of this glorious description of our salvation, in v.11 Paul introduces the idea of our inheritance.  	Why were we given a future inheritance in addition to all the present blessings?  In order that our lives may result in praise to God.  How will our lives do that?  The fact that we have a future hope will cause us to live our lives hoping in God.  God, when He predestined us, gave us a future inheritance so that we would live lives of hope.  And when we live that way it brings Him glory.  
	So the primary purpose of the information regarding our future hope is to bring us to a point of living a life of hope, which glorifies God.
	The rest of the passage (13b-14) describes the certainty of the inheritance.  The first point is that we were sealed.  The idea of sealing is a bit broad.  There are at least four ideas that may have come to mind in the ancient readers upon hearing this term.  Sealing implied ownership (perhaps the most common idea), authentication (like a signature), protection from molestation (such as the seal on Jesus' tomb), and authority (as in the case of a king).  We do not have to guess which of these Paul had in mind, as he explains himself in the following verse.  The point of the sealing is that it serves as a deposit guaranteeing our inheritance. (v.14)
	The obvious question now is, "What is a deposit (arrabon)?"  This is another term that has more than one meaning. The most common meaning for this word is “down payment.”  A portion of the cost of something is paid in advance to legally reserve the thing for that buyer as well as to ensure that he will eventually buy it (If he fails to buy it he loses the arrabon money).  Another (fairly rare) usage is that of a pledge fee that validates a contract.  This is like a more formal form of a signature on a modern-day contract.  It proves that the one paying the arrabon agrees to the contract.  Both are possibilities, but I think it is best to take the term here in its normal sense of a down payment.
	The idea, then, is that the inheritance is absolutely guaranteed.  In v.11 we saw that God gave us the inheritance so we would glorify Him by living lives of hope.  The more sure the inheritance is, the more likely we are to live in hope.  For that reason He made it absolutely sure - so sure that to even think of Him reneging (and thus losing His down payment - forfeiting the Holy Spirit) is the height of absurdity.
	The end of the verse (to the praise of His glory) reminds us that the purpose of the inheritance is God's glory.  Having this hope will cause us to live lives that glorify God. 

Conclusion

	After having been told three times that this whole process is to the praise of His glory (vv.6,12,14), and having seen that the main verb of this entire section is "Praise" the reader should come away from this passage more than anything else praising God.  If the text is encouraging us to do anything beyond that, it is to live a life of hope in Him so that He will be glorified.	

Relationship to the Debate

	Both sides agree that this passage teaches that God has promised us an inheritance, and that He went to great lengths to guarantee that He would not renege on His promise.  Some have argued that this implies that it is impossible for a believer to fall away.  If we were to fall away, and therefore not receive the inheritance, it would be a case of God reneging on His promise.  
Both sides agree that the fact that we have been sealed and given the Holy Spirit as a down payment means that God’s promise is utterly reliable.  Some have argued that this implies that it cannot be rejected by a person who has been saved.
	It is also argued from this text that since salvation is pictured as only God's work, it cannot be thwarted by man's unfaithfulness.

Argument #1 – The promise implies that falling away is impossible.

	Nothing is said about possibilities or impossibilities about what man can do.  It is all inferred on the part of the theologian.  It seems that to be accurate, if we want to know about a subject we should consult passages that address that subject rather than base our theology on inferences from passages that do not address the subject.  This is not to say we can gain nothing from inferences.  They can be of some (limited) value if they are correct.  This inference, however, is not correct.  The fact that God promised an inheritance does not imply anything about the possibility that it can or cannot be rejected by man.  On the contrary, the focus of the passage is not on what man can or cannot do.  It is on the faithfulness of God.  The point is that God will not renege on the offer of the inheritance.  If we refuse it, God is not reneging.  Those who hold the view that since God is faithful man cannot fall away are taking the passage beyond what it was intended to say.
	The offer of salvation that God has made is conditional (a person must believe).  If that condition is not met, salvation is not given.  If that happens, it is not a case of God reneging or being unfaithful in any way.  Some may argue that the promise of salvation is not conditional, but unconditional.  To answer that question one must ask, is there any passage, anywhere in the Bible that places a condition on salvation?  If there is, then it is conditional (even if other passages do not mention the condition).  This text mentions no conditions, nor does it say that there are none.  Therefore, the issue is not addressed directly by this text and must be answered elsewhere in Scripture. 

Argument #2 – Man cannot thwart God’s work.	

It is true that salvation is the work of God.  It does not logically follow, however, that man cannot reject it.  Ephesians one does not teach that man is totally passive in salvation.  It says nothing about man's role.  We cannot infer from this that man does not have a role.  Numerous other passages clearly show that man does have a role.  The purpose of Eph.1 is not to speak about what men do or don’t do.  The purpose is to point to God.  
Is it possible to speak of God's faithfulness without implying anything about man's actions?  Of course it is.  That is what is done here.  To find facts about man's role in salvation one must look in a passage that addresses that subject.  To say that when someone gives a gift, the recipient must be passive, is a logical fallacy.  Equally as fallacious is the thought that if the recipient rejects the gift, it reflects a problem with the gift or the giver.  Simply stated, If you give me something, and I throw it away, it does not mean that it is your fault that I threw it away. 

Philippians 1:6
“He who began a good work…will carry it on to completion”

He who began a good work in you will carry it on to completion until the day of Christ Jesus. 

    The occasion of the writing of this epistle is Paul's having received a gift from the church (2:25,30, 4:14-19).  The partnership of verse five most likely refers primarily to their financial support.  The literal translation of the last phrase in verse five is "from the first day until the now."  By the use of the article Paul is referring to the most recent gift.  Paul views their support on the same level as his ministry.  That is why he calls their giving a partnership (koinonia). The good work, then, is the Philippians' ministry, particularly their ministry of giving.
     The point of the verse is simple.  God will continue to work through the ministry of the Philippian church until the second coming.  Even after the church was to go out of existence, its ministry would continue to benefit people.  One example is all that Paul taught us from their model.  The application to us is that if we have a church like the Philippian church, God is likely to use our ministry to benefit future generations as well.

Relationship to the Debate

     Those who preach on this passage often suggest that the "good work" is the Philippians' salvation.  Therefore once a person is saved the process will always be brought to completion.  It cannot be interrupted, and so it is impossible for a believer to apostatize.  In context, however, the topic is not salvation but rather partnership in ministry.  
     The argument may come, "That is true, but the principle of God always completing everything He starts rules out the possibility of a believer falling away."  This argument goes beyond what the text says.  It does not say that God always completes everything He ever begins.  It merely says that Paul was convinced that the Philippian ministry would produce fruit until the second coming. 
	There is no way to support the view that God always finishes everything He begins.  Is it not by God's hand that a woman becomes pregnant?  If a pregnancy is terminated (surgically or naturally) can we argue that God was not really active in the beginning of that pregnancy?  The reply might be, "God brought the pregnancy to completion by allowing the baby to die."  Could we not say, then, that when a believer apostatizes God is merely bringing the process to completion by letting the person die spiritually?  "But salvation is intended to carry through to the end."  Is not a pregnancy intended to result in the birth of a child? Any argument from an illustration can be refuted with another illustration.  The point is that we cannot carry this principle beyond the use in the text. Paul was convinced that the giving ministry of the church in Philippi would bring fruit until the second coming.  This does not address the issue of apostasy.  

II Timothy 2:10-13
“If we disown him, he will disown us; if we are faithless, he remains faithful”

Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.  11 This is a trustworthy saying, for 

     if we died with Him  we will also live with Him; 
12 if we endure,              we will also reign with Him.
     If we disown Him,     He will also disown us;
13 if we are faithless,      He               remains faithful, 
                                   (for He cannot disown Himself).

verse 10:   the salvation that is in Christ Jesus, with eternal glory refers not to our past conversion or present state of salvation, but to the full glory of final salvation in heaven.  Paul endures everything for the purpose of seeing to it that the elect obtain the fullness of salvation in heaven.   This implies that it is not a certainty that the elect will receive eternal glory.  It was necessary for Paul to endure suffering in order to see to it that the elect may all obtain ultimate salvation.  

verse 11:   The trustworthy saying, I believe, refers to the statement in the preceding paragraph about enduring in light of eternal, glorious salvation.  The for (gar) introduces vv.11-13 which serve as corroboration for that statement.  The point of this passage, then, is to support the idea of enduring in light of the future glory of our salvation.
	The first of the four conditional statements (if we died with Him  we will also live with Him) refers back to v.8, where Jesus' resurrection is mentioned.  The future tense (will live) implies that this speaks of our life with Christ in heaven rather than the Christian life on earth.

verse 12:  The statement in v.8 mentions two things about Christ: that He has been raised and that He is descended from David.  The latter is a reference to His being in the kingly line.  It follows, then, that if we are going to live with Him, we will also be reigning with Him, provided we endure.  The notion that we must endure in order to reign brings up the question of what will happen if we fail to endure.
	The answer is that if we disown Him (instead of enduring), He will disown us.  I take the first "disown" as an effective historical future (referring to the culmination of a process sometime in the future.  The picture, then, is not of a brief denial in moment of weakness, but rather a complete and total apostasy culminated by the end of one's life).  
	If we deny God in this way we will be denied by God.  In that event we would be lost.  It does not say that God would deny us our rewards; it says He will deny us.  To those whom Christ says, "I never knew you" He also says "depart from Me" (Mt.25:41), and the door is not opened for them (Mt.25:11,12).
	Some argue that those who disown Him prove they were never truly saved.  If this is the case, then v.11 and 12a speak only to believers, and v.12b and 13 speak only to unbelievers.  This destroys the unity of the passage.  The group of people being addressed is constant (note the parallel uses of "we").  Also, by using the term, we, Paul includes himself in the group (for a discussion of why this cannot be a "pastor's we" see the section on Hebrews ten under BELIEVERS).  The pronoun (we) refers to the same group that is introduced in v.10 (the elect).
Besides, unbelievers do not need this warning.  It is redundant to tell them they will be damned if they deny God.  They will be damned even if they do not.  In fact, all they need to do to be damned is persevere in their present condition!  

verse 13:  If God has promised that we will live with Him and reign with Him, would He not be proving Himself unfaithful if He rejected us for any reason?  Verse thirteen answers this question.  God is always faithful to His character.  He is always faithful, even in disowning some people.  It is never correct to accuse God of unfaithfulness.
He has promised eternal life only to those who endure.  No unbelievers will enter heaven (regardless of their past).  God is faithful and just in condemning those who are faithless.  If we become unfaithful He remains faithful to judge us, because to fail to do so would be do disown Himself (it would be inconsistent with His character).  Throughout history God has promised to judge the unbelieving (Dt.32:35, Isa.13:11, Ro.2:9), and to fail to do so would be to deny Himself.  

	The point of the passage is to give two reasons why we ought to endure.  First, we must endure so we will live and reign with Him.  Secondly, if we fail to endure we will be disowned by Him.  

Relationship to the Debate

	Some commentators, in an effort to support their view that apostasy is impossible, have interpreted v.13 to say that although God may disown us, we remain saved even after having been disowned.  If we are faithless, He remains faithful to save us, because if He judged us He would be disowning Himself and being unfaithful.  
First of all, this view is in opposition to the rest of the passage.  Verse twelve indicates that we must endure in order to reign with Him, but this view says that we will be saved whether we endure or not.  It may be argued that the unfaithful will be saved, but they will not get to reign with Christ.  This violates the rest of the verse.  The unfaithful will not be saved - they will be disowned.
	Another problem with this view is that it requires that for God to judge the person who disowns Him and is unbelieving, He would have to deny Himself.  In short, God would be unfaithful if He judged an unbeliever!  This is absurd.  God has never promised to save the unfaithful.
	The point of the passage is that we should endure in light of that which is promised to those who endure and also in light of what happens to those who do not endure. 

Hebrews 6:4-12
“It is impossible for those who have…fallen away to be renewed again to repentance”

4 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the powers of the coming age, 6 and who have fallen away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.
 7 Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. 8 But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.
 9 Even though we speak like this, dear friends, we are confident of better things in your case--things that accompany salvation. 10 God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. 11 We want each of you to show this same diligence to the very end, in order to make your hope sure. 12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

Context

	The purpose of the book of Hebrews appears to be to convince the readers not to turn away from faith in Christ.  The writer gives two reasons not to turn away: (1) because Christ is superior to that to which they are considering turning, and (2) if they do turn they will receive severe judgment.  Sprinkled between the various arguments for the superiority of Christ are the warnings about judgment.  This section is one of the warnings.

Interpretation

	This section is made up of three parts: (1) a warning (it is impossible to restore to repentance those who were specially privileged and fell away), (2) an illustration (specially privileged land that produces thorns is worthless and is burned), and (3) encouragement (the writer is confident the readers will not fall).

Part One (vv.4-6)
	Verses 4-6 are a single sentence with a single point.  It is impossible to restore this group to repentance because of the seriousness of what they have done.  After having received tremendous spiritual privilege (enlightenment, the heavenly gift, partnership with the Spirit, the goodness of the word and miracles), they have fallen away.  Any falling away is bad, but falling after having been given so much spiritual privilege is especially serious.  It is tantamount to re-crucifying Christ!  For that reason, they cannot be restored again to repentance.  

Part Two (vv.7,8)
	The purpose of this section is to illustrate the reasonableness of the preceding statement.  The land, like the person in vv.4-6, receives that which it needs to produce fruit.  Rain does not just land on it.  The land drinks in the rain often falling.  The land is given plenty of water, and it absorbs it.  The natural result is to produce crops.  Land that does so is blessed.  Land that does not, however, is in danger of being cursed and will be burned.  That which is given much but produces nothing will be destroyed.
Part Three (vv.9-12)
	This section is intended as a word of encouragement.  The writer announces his confidence that the readers will heed his admonition.  After having read the harsh warning, the reader may be fearful and think that perhaps he will not be able to endure even if he tries.  The encouragement is that as long as they continue to do as they have been doing, they will never fall (v.11).
Application

	The application is simple: those who are in a similar spiritual condition as those to whom the warnings are addressed must take measures to avoid apostasy in order to avoid judgment.  The more spiritual privilege we have received, the more judgment we will receive if we fall.

Relationship to the Debate

	Many have referred to this passage as a “problem” passage.  It is often considered difficult, not because the terminology is obscure, or the line of reasoning is complex.  In that regard it is a fairly simple and strait forward text.  The only reason it is seen as problematic is the very fact that it seems to state so clearly that falling away is a real possibility.  
     The efforts to explain this passage in a way that harmonizes with the “once saved, never lost” position (OSNL) have resulted in countless different interpretations.  These generally fit into three categories.  The people described in this passage are seen either as having been unbelievers who were never saved, believers who are still saved even after the falling away, or not real people.  

The “Never Truly Saved” View

Part One (vv.4-6)
     The difficulty of this interpretation is that the terms in verses 4-6 seem to describe believers.  Those who hold this position assert that the terms used are not terms normally used to refer to salvation, rather, they are carefully selected words intended to describe unbelievers who had been given enormous spiritual privilege and who failed to respond to it.  The word translated “enlightened” (PHOTISTHENTAS) is taken as referring only to the intellectual perception of spiritual knowledge.  It is assumed that enlightenment cannot refer to salvation, because the term is used in John 1:9 of Jesus’ enlightenment of all men.
	The next description, “tasted of the heavenly gift” is handled in three ways.  Some argue that it is only a tasting and not a full partaking or receiving.  Others suggest that the gift is something other than salvation. Finally, some hold that the gift is the Holy Spirit, citing the giving  of the Spirit to the Church by the Father and Son (John 14:16,26,15:26). 
	The third descriptive phase is “shared in the Holy Spirit.”  Some take this to refer to enlightenment. Others contend that while the Spirit is actually being referred to, the apostates only shared (METOCHOS) in Him.  This denotes an association but not an indwelling.
	The final positive phrase is “tasted of the goodness of the Word of God and the powers of the coming age.”  Here many on both sides are in agreement that this is a reference to the miracles associated with the New Testament revelation performed by the apostles (see Heb. 2:4).  
The view that these are descriptions of unbelievers has many problems.  First, the term translated “enlightened” never specifically refers to unbelievers.  The writer of Hebrews uses the term only one other time (10:32).  In that passage it is used of a group of people who have been sanctified by the blood of the covenant (v29), who are the Lord’s people (v 30), who, with regard to their property have better and lasting possessions (v 34), and who will be richly rewarded (v35).  Clearly, then, no argument from the usage of this word in Hebrews can be made for it referring to unbelievers.  
	Beyond the argument from the exact term is evidence from the concept.  Throughout Scripture believers are pictured as being in the light and unbelievers as in the dark.  Salvation is described as a transfer from darkness into light (Jn 12:46, Eph 5:8, I Pe 2:9), believers are called “children of light”  (Lk 16:8, Jn 12:36, Eph 5:8, I Thes 5:5), and unbelievers are characterized by darkness (see references under the discussion of Jn 1:9 above).  Certainly there is a contradiction in a theology which contains enlightened unbelievers who are darkened in their understanding (Eph 4:18) and whose minds are blinded by the god of this age (II Cor 4:4).
	I. Howard Marshall points out that these people have “once been enlightened.”  Were the author speaking only of the academic comprehension of spiritual facts, the use of the word “once” would be peculiar (Kept, 142).  The term fits quite nicely, however, if it is intended to refer to the moment of conversion.
	Equally as unsatisfactory is the argument for those who “have tasted of the heavenly gift” as being unbelievers.  The word translated “tasted” (GEUSAMENOUS) is used in Heb 2:9 of Christ tasting death for every man.  Erich Tiedtke points out that “...the thought of tasting is not that of taking a sip...The amount consumed is not the point, but the fact of experiencing what is eaten” (DNTT v 2,270).  Other uses of the word make this abundantly clear:  Mt 16:28, Mk9:1, Lk 9:27, Jn 8:52, Acts 10:10, 20:11, 23:14.
	With regard to what the gift is, as stated earlier, some understand the gift to be the enlightenment.  The identity of the gift, however, is not provided in the text.  The writer takes it for granted that the readers know what the gift is.  If the writer had said, “tasted of a heavenly gift, it could refer to any good thing (James 1:17).  But by using the definite article (the) the writer is referring to something that was so obvious to the readers, that it required no explanation.
     The most natural understanding of the article in such a construction is “par excellence” (that is, the article that modifies the noun which is the epitome or the chief of its class).  An example of the “par excellence” use of the article would be the Christian bumper sticker:  “READ THE BOOK”.  It is not necessary to explain which book, because people already know.  What gift, then, could be considered the gift?  The superlatives found in Scripture about heavenly gifts seem to refer to salvation.  The “indescribable gift” of II Cor 9:15 refers to either Christ, grace, or salvation (all three of which would imply salvation in the context).  The very well known verses (perhaps at that time as well) Ro 6:23 and Eph 2:8 identify the gift of God as eternal life and salvation.
	The most natural understanding of the phrase “tasted of the heavenly gift,” then, is “experienced salvation.”
	In the next phrase, “who have shared in the Holy Spirit,” the term in question is “shared” (METOCHOUS).  It is true that METOCHOUS does not mean “to indwell,” however it is a bit stronger than mere association.  When it is used substantively (as it is here) it means, “partner” or “companion” (Bauer, 514).  Certainly the Holy Spirit is not a partner with unbelievers.  II Cor 6:14,15 commands that we not be yoked with unbelievers, because, “What do righteousness and wickedness have in common (METOCHEE)?  Or what fellowship can light have with darkness?  What harmony is there between Christ and Balial?…”  The rhetorical format is emphatic:  NONE!
     Indeed, even those who believe the Holy Spirit is a METOCHOUS with unbelievers in this passage tend to recognize the force of this term elsewhere.  Commenting on Heb.6 John MacArthur says, “These Jews had never possessed the Holy Spirit, they simply were around when He was around” (Hebrews 144).  In the very same volume, however, he suggests quite another definition.  Speaking of Heb 2:14 he says, “Share is from the Greek KOINONIA, meaning to have fellowship, communion, or partnership.  It involves having something in common with others.  All human beings have flesh and blood.  In this we are all alike.  It is our common nature.  But partook is from a very different word, METECHO, which has to do with something that is not naturally one’s own kind... He added to Himself a new nature...” (underline mine) (Hebrews 69).
	Although the term does not always refer to taking on a new nature, one is very hard pressed to support a definition less than that of partnership.  It may be argued, however, that the partnership is not with the Holy Spirit or His ministry, but rather with other people.  Such an interpretation would mean the people in view had partners in their association with the Spirit (For this view see Wuest, Word Studies, 115).  Even if such is the case, it would still most likely refer to true believers.  Few would doubt that believers are in view in Heb 3:14 where virtually the same thing is said of Christ:  Metochoi tou Xristou gegonamen (partners of Christ have become).  Heb 6:4 is quite similar:  
metochous geneethentas pneumatos hagiou (partners having become of the Holy Spirit).
	The question may be raised, “Why would the writer describe salvation three times in a row?”  There appear to be two reasons.  First, the writer (perhaps knowing some would dispute that believers are described) wanted to make it absolutely clear exactly what the state of these people was.  Secondly, each description of salvation describes a reason that there will be severe judgment.  The reason these people are so severely judged is not because they were at one time saved, rather it is because in being saved they were enlightened, they had experienced the full effects of salvation, and they had actually worked side by side with the Holy spirit in a partnership.
	The fourth phase, “tasted of the goodness of the Word of God and the powers of the coming age,” is not particularly vital to the question of whether they people being discussed are saved.  Most agree it is a reference to the fact that these people witnessed the miracles of the Apostles.  Not only had these people been enlightened, experiencing the full effects of salvation, and not only did they have a relationship with the Holy Spirit Himself, but they had even seen the miracles that accompanied the New Testament revelation.  Not only were these people Christians, but they were specially privileged Christians.  For this reason it is not necessary to say that anyone who believes and falls away cannot be restored (at least this text does not demand it).  All this text says is that restoration is impossible for this specific group of people who had fallen away.  

	Not only do the phrases once enlightened, tasted of the heavenly gift, and shared in the Holy Spirit require that they are truly saved, but so does the entire context.  Few would disagree that the point of the whole passage is that those who apostatize after receiving enormous spiritual privilege will receive enormous judgment.  The effort to play down the meaning of the descriptions, then, goes against the whole point of the passage (believers are more privileged than unbelievers).
	Further evidence of the fact that true believers are being discussed is in verse 6.  It is impossible to renew them again to repentance.  Lunemann correctly notes that palin (again) and anaKAInizein (renew) do not produce a pleonasm (repetition of the same idea).  AnaKAInizein does not mean to do something a second time, rather it stresses the entering into a completely new state, or to make inwardly new (Meyer’s 535).  The word fits the idea of regeneration quite well.  It is impossible to make these people inwardly new again (palin).  Obviously they had been made inwardly new in the past.  
     If the word anaKAInizein alone did not prove their salvation, surely the fact that they were once repentant would.  Those who repent are saved (Ez 18:21, Acts 2:38, 3:19, II Cor 7:10).  The fact that if they were to be made new unto repentance it would not be the first time proves they had been made new unto repentance in the past, just as the fact that they fell away proves they had to be in a place from which they could fall.  The term translated fall away (parapesontas) denotes an apostasy, that is, a falling away from the faith.  To say they were unbelievers who profess Christianity is to miss the point.  God’s message to unbelievers who call themselves believers is not to remain where they are and persevere (regardless of how much spiritual privilege they have been given), but rather to turn and repent.  Certainly God is not warning hypocrites from falling away from their position!  To fall away from the faith one must first be in the faith.  
	Some argue that these people cannot be true believers because of what is not said of them.  Dr. Sauer, commenting on shared in the Holy Spirit, says, “...note carefully what he does not say.  He does not affirm that these apostates were born of the Spirit (Jn 3:5), baptized with the Spirit (Mt 3:11), given the Spirit (II Cor 1:21),  anointed with the Spirit (I Jn 2:27), sealed with the Spirit (Eph 4:30), indwelt by the Spirit (I Cor 6:19), led of the Spirit (Ro 8:14), filled...received...possess...are full...walk” (Sauer 11).
	From this he concludes that the sharing in the Spirit cannot be a reference to the Christians’ possessing or being indwelt by the Spirit.  Others have said the passage cannot refer to believers, because faith is not mentioned.  This list of terms that are not mentioned, of course, is endless.
	Such an argument, however, could be leveled at virtually any passage.  For example, one could assert that II Cor 1:21 (third in Sauer’s list) cannot refer to believers because it does not say that they are born, baptized, anointed, etc.  Romans 8, a chapter everyone agrees is speaking of believers, contains no reference to faith.  To determine what a text is referring to one must observe what it says, not what it does not say.  Whatever passage one believes for sure describes believers will, of course, fail to mention some aspects of Christianity.
	The view that this passage describes people who were never truly saved, then, is incorrect.  

The “Still Saved Even After The Falling Away” View
     This view argues that just because the people discussed cannot be renewed to repentance does not mean they are unsaved.  Yes, they were true believers who fell away, but they will still go to heaven.  Support for this view is taken from the illustration in verses 7 and 8.  It is noted that the land, when it is burned, is not consumed.  In fact, the burning serves to improve the land.  Farmers at that time would purposely burn their fields to rid them of unwanted growth (knowledge 796).  The picture then, is that believers who have fallen away will receive the fiery judgment of I Cor 3:13-15.  These apostates themselves will be saved, but their works will be burned on the day of Judgment.
	The picture painted by this passage, however, is hardly one of cleansing.  It is the language of judgment.  This land is worthless (adokimos).  The definition of adokimos is, “not standing the test, worthless, disqualified, unfit, reprehensible” (DNTT 808-810).  It is used in Ro 1:28 of God giving homosexuals over to a depraved (adokimon) mind, and in II Tim 3:8 and Tit 1:16 of false teachers who are among the most godless of men.  II Cor 13:5 makes it clear that those who are adokimoi (there translated “fail the test”) do not have Christ in them.
	Furthermore, this land is about to receive a curse (kataras).  If the point of the burning is purification, what is the point of the curse?  Does God curse His saints?
	Even if the illustration could refer to believers in the I Cor 3 judgment, the problem of no restored repentance is not solved.  Without repentance one cannot be saved.  Jesus told His disciples that if they did not repent they would never enter the kingdom of heaven (Mt 18:3).  Peter’s message in Acts was “Repent...so that your sins may be forgiven” (Acts 2:38, 3:19).
	Some who hold this view suggest that those who have fallen away actually can be made new again to repentance.  This line of thinking takes one of three routes.  Some define the word translated impossible (adunaton) as “difficult.”  Some take the participle anastaurountos temporally (It is impossible... while they are crucifying...).  Finally, some say that although it is impossible to make these people new again to repentance, it is only impossible for man.  With God, however, all things are possible (Mt 19:26).
	With regard to the first line of reasoning, adunaton occurs 4 times in Hebrews:  here, in 6:18 (it is impossible (adunaton) for God to lie), in 10:4 (it is impossible (adunaton) for the blood of bulls and goats to remove sins) and 11:6 (without faith it is impossible (adunaton) to please God).  Clearly in these uses the writer means nothing but “absolutely impossible.”  Furthermore, If the term was translated “difficult” the warning would have little meaning.  Indeed, one wonders if the writer would say, “If someone is given enormous spiritual privilege, and he apostatizes - crucifying Christ all over again and subjecting Him to public disgrace, it would be difficult to make him new again to repentance.”  What would be the point of such a remark?  It is difficult to bring anyone to repentance.
	As for the participle, it is more likely that it is causal (because they are crucifying…) than temporal (while they are  crucifying).  If it were temporal it would mean, “As long as they are crucifying Christ they cannot repent (but they can repent if they stop crucifying Christ).”  This is a self-contradictory statement.  If they stop crucifying Christ they have turned from what they were doing, and turning from one’s sin is repentance.  What this interpretation would actually be saying is, “As long as they do not repent they cannot repent, but when they repent, they can repent.”  In my view this interpretation ought to be repented of!
	As for the third argument, to say that what the passage calls impossible is actually possible cannot be correct.  It is pure eisogesis to read “for man” into the sentence.  We are not at liberty to add phrases to the Bible to make it fit our theology.  The text gives no indication whatsoever that there is an exception to the statement.  Of course it is impossible for man to renew apostates again to repentance if God does not act, but it is impossible for man to bring anyone to repentance if God does not act.  For that matter, it is impossible for man to do anything at all if God does not act.
	The view that the passage describes people who were saved even after the apostasy, then, is incorrect. 

The “Not Real People” View
   According to this view, the entire scenario is a hypothetical situation that could not possibly occur.  The warning points out the folly of the view that a true Christian can fall away.  Hewitt suggests it is saying that Christ would have to die a second time to renew such a person to repentance, and since it is “unthinkable” that Christ would die again, it is unthinkable that a believer could fall away (Epistle 111).
	There is no indication in the text that it is describing an impossible situation.  On the contrary, it speaks as if it has already occurred.  The translation, “...if they should fall away...” is incorrect.  There is no “if” in the Greek.  Furthermore, the grammatical structure of the last descriptive phrase is the same as the others: aorist substantial participles.  Therefore they should be translated the same:  “It is impossible for those who have once been enlightened ... have tasted ... shared ... tasted ...  and have fallen away...”       
	In addition, the view that this section is a refutation of the Hebrews’ doctrine of apostasy is utterly foreign to the context of the book.  Hebrews is a discussion of the superiority of Christ and the New Covenant with periodic warnings against falling away (2:1-4, 3:7-4:14, 6:4-8, 10:19-39).  The view that these verses are a discussion of the readers’ opinions about whether or not a true believer can apostatize has nothing to do with the flow of the book.  Besides, were this the writer’s intention, it would make no sense for him to describe such privileged believers.  If he were trying to teach that a believer cannot fall away, the description would be one that fit any believer -- even the least privileged.  As it is written, the text, in this view, would be saying, “To believe that enormously privileged believers can fall away is unthinkable.”  This implies that not so privileged believers could fall away.  
	Others have taken this passage as a reductio ad abserdum argument (an argument that disproves a premise by showing how it would lead to an absurdity if it were true).  1 Co.15 is an example of such a tactic.  The idea of no resurrection is disproved by showing that it would lead to the absurd idea that Jesus did not even rise.  The difference, however, between 1 Co.15 and Heb.6 is the fact that Paul makes it very clear in 1 Co.15 that he believes resurrection is true.  It is obvious that it is a reductio argument.  There is nothing in the context of Hebrews, however, that would indicate that the writer believes falling to be impossible.  On the contrary, the book is filled with warnings against falling.

Part Three (vv.9-12)
	It is often suggested that these verses are intended as a statement that apostasy is really impossible.  Such would be an overstatement, however, of the writer’s confidence.  Often when we give an admonition we say something like, ”I trust you will do the right thing.”  Such a statement is not intended to imply that we believe it to be theologically impossible for the person to fail.  Rather, the purpose of the statement is to encourage the person to follow the admonition. Paul uses the same word (PEITHO) in this way several times.  In Ga.5:10 he says “I am confident in the Lord that you will take no other view.”  This is not to say it would be impossible for them to take the wrong view.  The rest of the book makes it clear that there was a real possibility of the Galatians being deceived.  Other examples are Php.1:25, 2:24, 2 Thes.3:4, and Phm.1:21.

Conclusion
	None of the three major OSNL interpretations are supported by the text.  The point of this passage is that the extremely privileged Hebrew believers are warned that if they apostatize they will be without hope; cursed and forever damned.  The application for us is that we (believers) should persevere, and those who are highly privileged should be especially careful, because theirs is the greatest judgment.  
	Unlike most of the passages we have discussed, this section is more instructional than motivational.  It is the one passage that is concerned with possibilities and impossibilities, not of whether apostasy is possible but of whether repentance after apostasy is possible.  The purpose behind the instruction, however, is motivational (cf.11,12).  This text is not included so we can beef up our soteriology, but so we will be encouraged to persevere.  

Hebrews 10:26-39
“If we deliberately keep on sinning…fearful judgment and raging fire”

	Because each verse is so significant to the discussion, this section will be handled on a verse by verse basis.
verse 26:  If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left,
     The most significant question in the controversy over the warnings in Hebrews is the question about whom the writer is warning.  Is the "we" referring to unbelievers or believers?  

Unbelievers Are Being Warned

	There is no support for this view in the text.  It is only supported by a theological system that demands it.  

True Believers Are Being Warned

	The pronoun is in the first person.  It includes the writer.  Certainly the writer of Hebrews was a believer.  Against this point it is argued that the pronoun is simply a "pastor's we."  A pastor will sometimes include himself in a group of people he is rebuking in order to sound less harsh - even though he really does not belong to the group.  It would not be unusual, for example, for a preacher to say, "We must become less apathetic and get involved in ministry."  He says "we" but he really does not see himself as apathetic or uninvolved in ministry.
	It is true that there is such a thing as a "pastor's we," but there are three reasons why it is unlikely that it is what is used here.  First, the purpose of that rhetorical device is the opposite of the Hebrew writer's purpose.  The pastor will use it to soften what he is saying, making his statement less harsh.  The writer of Hebrews, however, is hardly tying to make his statement less harsh.  There is nothing soft about "fearful expectation of judgment and raging fire that will consume the enemies of God."
     Secondly, were the writer referring strictly to unbelievers and speaking about that which is only applicable to unbelievers, it would be confusing to use the pastor's we.  When the distinction between believers and unbelievers is important the speaker is likely to be very specific in his pronouns.  Consider the pastor who might make the following comment: "On judgment day, we will suffer greatly as we are punished for all our sins.”  This would be misleading. 
     These two reasons demonstrate that the passage must address believers.  The third reason takes it a step further and shows that it is only Christians who are addressed.  The context demands that believers are discussed exclusively.  Verses 26ff give the basis for the five "let us" statements in the preceding four verses, which all sides agree are speaking only to believers.  Note the construction: "Let us draw near to God...let us hold unswervingly to the hope...let us consider how we may spur one anther on...let us not give up the meeting together...let us encourage one another...If we deliberately keep on sinning..."  The point is that we must hold on and encourage others to hold on, because if we do not persevere there will be judgment.
     The question of who is included in the "we" of v.26, then, is answered.  It refers only to believers.  The next major question is "What are we warned against?" We are warned not to "deliberately keep on sinning after we have received a knowledge of the truth" lest we incur judgment.  What constitutes deliberate sin?  This text is a reference to Numbers fifteen, which speaks about sacrifices for non-deliberate sins (Nm.15:22-29) and deliberate sins (Nm.15:30,31).  For the former there are sacrifices, for the latter there are none.  The deliberate sinner, because he has blasphemed God, is to be cut off from the people, and his guilt remains on him.  
     The definition of deliberate sin is important.  Very often Christians commit sins that seem so horrible they wonder if they will lose their salvation as a result.  The English word "deliberate" simply refers to something done on purpose as opposed to by accident.  Obviously there were Old Testament sacrifices for sins that were not accidental.  The word translated “deliberate” means more than simply “on purpose.”  The literal translation of Nm.15:30 is “But anyone who sins with hand high…” or “with an upraised fist…”  The NIV captures the idea with the word, “defiantly.”  The idea is that the person who shakes his fist at God and turns away is guilty of this kind of sin.  This is not falling in a moment of weakness or caving in to some temptation.  I believe it describes full-blown apostasy – turning away from God altogether.
	This understanding fits the context of Hebrews 10 as well.  The person who does this is likened to the person who completely rejected the law of Moses altogether (v.28).  “Deliberately…sinning,” then, is a description of apostasy.  This discussion will be picked up again in the comments on v.28.
     A popular way to interpret passages such as this is to define the sin as an unbeliever's rejection of Christ.  The sin, then, is merely failure to be saved.  Failure to be born again cannot be forgiven, because in order to be forgiven one must be regenerated.  This view is absurd.  Of course failure to be saved can be forgiven.  If it could not then no one could be saved!  If a person is not a believer today he can be forgiven tomorrow simply by becoming a believer.  Those who hold this view will argue, "It cannot be forgiven  as long as it is continued."  Now the view says nothing.  A person cannot be saved as long as he remains unsaved, but as soon as he is saved then he can be saved.  What would be the point of such a waste of words?
     
verse 27:  but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.
     The deliberate sinner cannot expect a sacrifice to cover his sin.  In fact, all he can expect from God is judgment and raging fire (literally "zealous fire"  See Isa.26:11 and Zeph.1:18).  This brings up a third question: "What happens to the deliberate sinner?”  Is this the I Cor.3:15 judgment of believers who are saved `only as one escaping through the flames,' or is it hell fire?  The answer comes from the rest of the verse.  This fire consumes God's enemies.  Believers are not God's enemies, and the I Cor.3 judgment consumes ministries not people.  Deliberate sinners are damned.

verse 28:  Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.
     Here the writer again supports his point with the Old Testament.  Although many Old Testament sins called for the death penalty, this is a reference to Dt.17:2-7 (note the requirement of two or three witnesses).  In that passage the man convicted of idolatry by two or three witnesses was immediately stoned.  
     In this verse the first word in the Greek is "rejected."  It is placed forward for emphasis.  A momentary lapse in a time of weakness is not what is in view here.  The emphasis is on total rejection.  Those who made a complete break from the Old Covenant by means of idolatry (apostasy from Yahweh) were to be stoned.  The point is this: that which brought about a break from the Old Covenant is the same thing that causes a break with the New Covenant – total rejection (apostasy).  Sacrifice for this sin is not provided in the Old Covenant, nor is it in the New Covenant.  
     A believing person cannot lose his salvation by sinning if he continues to have faith.  We were not saved by ceasing sin, and we do not fall away by committing sin.  We were saved through faith alone.  We fall away through ceasing to have faith, that is, apostasy.  Apostasy is a total rejection of Christianity, not a momentary failure.  
     Another common argument is also answered by comparing apostasy to salvation.  How far does one have to go to fall away?  Every sin is an act of unbelief.  How much unbelief does one have to exhibit before he is no longer saved?      
     The Bible does not answer this question.  To those who insist on asking it I ask "How much faith does it take to be saved?"  Only God can measure faith, but if we must speak of “amounts” of unbelief, it stands to reason that whatever amount of unbelief a person must have to be lost in the first place is the same amount of unbelief that is required for apostasy.   For us it is enough to say that all who believe are saved (regardless of their past), and all who do not believe are lost (regardless of their past).
     Verse twenty-eight gives further evidence that true believers are being discussed.  The principle from the Old Testament applies only to God's people.  The Jewish people did not begin throwing rocks every time they saw an Egyptian or some other outsider who rejected the Law of Moses.  Those who are warned against falling away are those who are in a position from which they can fall.  

verse 29:  How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?
     A very important phrase in this verse is "do you think."  The writer is saying, "If the Old Covenant apostate died without mercy, how much worse of a punishment do you think the New Covenant apostate deserves?"  The fact that he appeals to what they think shows that the truth about apostasy follows common sense about punishment in the Old Covenant.  Many times this passage is labeled "obscure," and for that reason we are to interpret it in light of our theological system, giving preference to the system rather than to the natural understanding of this text.  This is wrong.  the passage is not obscure.  It is merely common sense.  The writer is saying, "If the Old Testament apostate was judged, it should be plain to anyone that the New Testament apostate should receive even more severe judgment (since he is given more light)."  
     The New Testament apostate, then, is worse off than the Old Testament apostate.  Note the emphasis on the severity of the Old Testament apostate in verse twenty-eight: "died without mercy."  In the Old Covenant apostates received extremely severe judgment.  In the New Covenant, in which the mysteries are revealed, the Holy Spirit indwells, the Lord Himself lived on earth, etc., it makes sense that apostates be judged even more severely.

     The offense of the apostate is described in a three-fold way in this verse.  He deserves to be punished more severely, because he has (1) trampled the Son of God under foot, (2) treated as an unholy thing the blood of the covenant that sanctified him, and (3) insulted the Spirit of grace.
     This point is very similar to Hebrews 6:4-8, where the main point is that those who have been given enormous spiritual privilege and have fallen away receive enormous judgment.  God revealed Himself in a physical form, and they respond by trampling Him underfoot like a pig would trample pearls (Mt.7:6 note that the same word is used).  
     They were sanctified by the blood of Jesus, and they respond by treating that blood like they would treat an unclean thing.  In return for the incredible grace of God they give insults.  God graciously revealed Himself to them and set them apart, and they rejected it.  It is one thing to reject Christ without having known Him, but it is far worse to reject Him after having been sanctified by Him.  
     The writer is saying that they deserve more severe punishment, because they have committed the worst imaginable sin.  In fact, it should be noted that there is a remarkable resemblance between apostasy as it is discussed in Hebrews and the unforgivable sin of Mt.12:31 and Mk.3:29.  The unforgivable sin was blasphemy of the Holy Spirit through rejection of Jesus.  Hebrews ten speaks of insulting the Spirit of grace and trampling the Son of God underfoot.  (See also Heb.6)  
     
verse 30:  For we know Him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge His people."
     The word translated "for" is gar.  It introduces an explanation.  The writer is further illustrating his point about God's judgment.  
     The first quote is from Dt.32:35 (also quoted in Ro.12:19), and the second is from Dt.32:36.  In that chapter the discussion is about Israel (v.15).  The point is that God will take vengeance not against Israel's enemies, but against Israel.  It is interesting to note that the Hebrew writer stops the quote right at the place where the Deuteronomy passage begins to talk about restoration after the judgment.  At any rate, the point that it is God's people who are judged is clear.  "The Lord will judge His people."
verse 31:  It is a dreadful thing to fall into the hands of the living God.
     This verse is a commentary on the preceding verse.  To fall into God's hands is to be the object of His vengeance and judgment.  The author is highlighting the severity of the statement.  Again, it is clear that any interpretation that tends to soften what is being said goes against the intent of the author.  He goes to great lengths to make these statements extremely harsh. 
verse 32:  Remember those early days after you had received the light, when you stood your ground in a great contest in the face of suffering.  
     Although the NIV does not translate it, the verse begins with a “But” (de), which denotes a contrast here.  He has just given a negative motivation to persevere (those who do not persevere are judged).  Now he switches to a positive motivation: their past perseverance.
     The receiving of the light refers to their conversion and baptism (For a full defense of this view see the discussion of enlightenment in the Hebrews 6:4-8 section of this paper).  This was a serious event for the Jews.  In fact, it meant excommunication from the synagogue.  These people had stood their ground during that time.  The word "contest" (or "struggle") implies that it was a time of great difficulty.  The term translated "stood your ground" is hupomeneinate.  It literally means "to remain (meneinate) under (hupo)."It is often translated “persevere” (v.36).  The writer is saying, “Remember back early on in your Christian life how you persevered?”  
verse 33:  Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. 
     The writer goes on to describe the struggle.  He wants them to recall the extent of what they endured.  His reasoning is that if it was worth their while to hold on in such extreme difficulty, certainly it is still the correct thing to do.  If they could do it then, they could do it now.
verse 34:  You sympathized with those who were in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.
     Now he reminds them of the motive they had at that time.  They "joyfully accepted" (literally "welcomed" or even "hoped for") the confiscation of their property, because their eyes were on eternal things.  The believer has things which are eternal and which are far superior to anything in this world.  This, incidentally, is further evidence that believers are being addressed.  Unbelievers do not have better and lasting possessions.  His point is clear.  He is reminding them of the motivation they had in the past to persevere.  They should hang on not only because they will be judged if they fall away (vv.26-31), but also for the same reason that caused them to hang on when things were really difficult, that is, eternal reward.  This reward is the topic of the next two verses.
verses 35,36:  So do not throw away your confidence; it will be richly rewarded. 36 You need to persevere so that when you have done the will of God, you will receive what He has promised.
     Confidence (parresian) seems to be used in Hebrews synonymously with faith (3:6, 4:16, 10:19, here).  For the idea of holding on to this confidence in order to avoid falling away see 3:6.  
     In the past they persevered, because they knew they had better and lasting possessions, so now they need to do the same thing.  "What He has promised" and the rich reward refer to the better and lasting possessions.  More specifically, the term epaggelian ("what He has promised") in Hebrews refers to the New Covenant salvation.  This should not be confused with the Pauline use of the term "salvation."  In Hebrews it speaks specifically of the believer's ultimate deliverance (heaven).  It is not simply the idea of being regenerated, but it speaks of the end of the entire process.  Note the term poiesantes ("when you have done").  This is an aorist effective participle.  A better translation would be "having completed."  The effective aorist has the idea of culmination or completion.
     The entire passage so far can be summarized as follows:  Do not throw away your faith, because if you do you will be judged, but if you do not you will be rewarded.
verses 37,38:  For in just a very little while, "He who is coming will come and not delay." 38 "But My righteous one will live by faith.  And if he shrinks back, I will not be pleased with him."
      These verses are very often misunderstood.  Verse thirty seven may be referring to Christ's second coming, but verse thirty eight is not.  The quote is from Habakkuk 2:3,4.  Habakkuk has asked God when He will judge the evil men (1:13,17).  God's answer is, "The revelation is coming...it will not delay."  And the revelation is that the evil men will be judged (2:6ff).  In contrast to the evil men, however, the righteous will live by faith (2:4).  The Hebrew writer is saying the same thing.  We must not apostatize, because the judgment of verses 26-31 will not be slow in coming (the Greek is very emphatic).  We must not throw away our confidence, rather we must live by faith.
verse 39:  But we are not of those who shrink back and are destroyed, but of those who believe and are saved.
	Some commentators have taken this to mean "Don't worry about falling; it can't happen to us."  This interpretation defeats the whole passage.  All that he has written warns the readers ("we" -v.26).  Nothing in the passage indicates that he suddenly changed audiences between verse thirty eight and thirty nine.  He is simply reminding them of how they presently fit into the Habakkuk two situation.  The judgment of God is coming soon on the wicked, but the righteous, who live by faith, are not in the group that is going to be judged.  As of now we belong to the second group (the righteous).  The purpose here is to point out the stupidity of doing that which leads to changing groups.
   
     The main point of Hebrews 10:19-31 is that we should encourage one another so we will not apostatize.  

Relationship to the Debate

	It is clear from this passage that apostasy is possible for a believer (since believers are warned against it).  The writer's primary purpose, however, is not to speak of theological possibilities, but rather to motivate believers to persevere.

1 John 2:18-27
“They went out from us…they were not of us”

Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour. 19 They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.
     2:20 But you have an anointing from the Holy One, and all of you know the truth. 21 I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth. 22 Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist--he denies the Father and the Son. 23 No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.
    24 See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. 25 And this is what he promised us--even eternal life.
    26 I am writing these things to you about those who are trying to lead you astray. 27 As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit--just as it has taught you, remain in him.

	The purpose of this passage is to warn the people against the antichrists.  John begins by discrediting them (vv.18,19).  They never even belonged to God’s family.  John does not identify this group other than to call them antichrists and to say that they deny Christ.
	Next, he brings up the idea of the anointing.  A detailed discussion of the anointing is not necessary here; it is enough to say that it is closely associated with the idea of having the truth and not needing new teaching (vv.20,27).  Apparently, the antichrists were trying to give some teaching beyond the gospel -- perhaps they called it the anointing.  Again, no specifics are given other than the fact that it was opposed to Christ.  John reminds the readers that they have nothing to learn from these antichrists, that they are liars, and that they do not have the Father.
	Having laid this foundation, the exhortation comes in v.24.  They are to see to it that what they heard from the beginning (the true gospel -- the one that acknowledges Jesus) remains in them.  If it does, then they will remain in the Father, which is eternal life (vv.24,25).  John goes on to point out that the reason he is giving this admonition to remain is because of the antichrists who were trying to lead them astray (v.26).  For a fuller discussion of MENO (remain) see the section on John 15.

Relationship to the Debate

	Although the main thrust of this passage is a warning against being led astray, it is most often used as an argument against the possibility of apostasy.  It is suggested that since the antichrists’ departure showed that they were never truly part of the church, that any departure must indicate the same thing.  Therefore, apostates were never truly saved.
     There is no foundation for that assumption, however.  Antichrists, who deny and oppose Christ, are in a very different category than apostates.  If a person is in the church teaching that Jesus is not the Christ and is not from God, and he then leaves the church, he is not an apostate, because he has not fallen from anything but church attendance.  There is no evidence that these people ever claimed to be followers of Christ.  In fact just the opposite is true.  It does not say that they left and became antichrists, but that the antichrists went out.
	If remaining in Christ were automatic for every believer, this passage would have no meaning, as its purpose is to call believers to remain.