Eternal Security - Part 2. Jude 1
The word that we find in
verse 1, “preserved” or “kept,” is the perfect passive participle of tereo which means to keep, to preserve,
or in some cases to obey. As a perfect participle it indicates past completed
action with an emphasis on ongoing results. So we are kept and it is a
permanent keeping. Just the grammar alone emphasizes that we are permanently
kept by Jesus Christ. What is interesting is that when we come to the end of
the epistle in verse 24 that we have a similar phrase, a little different, that
emphasizes something slightly different from the eternal security of the
believer. This is the phrase in the opening of the benediction, “Now
to Him who is able to keep you from stumbling.” The fact that it focuses on
being kept from stumbling is important because the real challenge that we have
in this epistle is not to stumble, not to fall into false doctrine, not to be
seduced by false doctrine. This is always a problem in Christianity, the church
has always been influenced by the thinking of the world around it and the
thinking of the world around it is the thinking of Satan. It is extremely
subtle and complex, sophisticated and attractive. It is even more so today
after 2000 years we understand that there are numerous philosophical systems,
rationalisations, different religious systems, all of which purport to give
everything that Christianity does and more. They have added revelation in some
cases, brought in new sophisticated scientific or psychological data and it
appeals to our sin nature. Our sin nature has a natural attraction or affinity
for these systems because at the very core of our sin nature is this desire to
somehow be self-sufficient, and the focus of the sin nature is ultimately on
human independence from God, being able to solve our problems on our own
terms.
What we are told here is that Christ is
sufficient to keep us from stumbling; the Word of God is sufficient to keep us
from stumbling. But the word that is used here is the Greek word phulasso [fulassw]
which is used in several other passages as a term that is synonymous with tereo and also emphasizes eternal
security, i.e. that God is the one who secures the believer in his salvation,
in his new status of being in Christ, and that cannot be lost. The believer
does nothing to gain salvation; the believer can do nothing to lose salvation.
Many Christians reject the idea of eternal
security. In the
At the Synod of Dort
there was this division between those who were Arminians and who believed
basically that everybody was born in the same state as Adam and that they could
make good, righteous choices in life and not need to rely exclusively upon the
cross, and that their salvation was totally dependent upon their will and they
could therefore makes choices that could cause them to lose their salvation. In
Arminian theology in the five points, the remonstrance of the Arminians, they
believed that a person who had once believed in Jesus could disbelieve in Jesus
and lose their salvation.
Two groups: Arminian and Lordship.
Representatives of both of these groups are found in many denominations,
although in many Presbyterian denominations they would be in the Calvinist
camp. Lordship is actually a subdivision of Calvinism. Today it has really
become a dominant group. It was represented a lot by Puritan theology in the
1600s. They would determine if they were among the elect or the predestinated by looking at their works. If they had works
of fruit that was in keeping with salvation then they knew they were saved. How
did they know they were saved? Not by looking at the promise of the New
Testament, that of you believe on the Lord Jesus Christ you will be saved, but
you know that you are saved by your works. So you don’t have faith plus works
as the gospel message, you have in Lordship salvation faith but it is the right
kind of faith. If it is “saving faith” then it will automatically be joined to
certain kinds of works to give evidence that you have the right kind of faith.
According to many in the Calvinist or Lordship camps you can have a faith in
Jesus that is not a saving faith. It is very confusing. There is no scriptural
evidence whatsoever for that position. They often use a cliché: “While you are
saved by faith alone; the faith that saved is never alone.” This is not
scriptural whatsoever. In the Lordship camp it is that right kind of fruit
which is really your basis for assurance of salvation.
We believe in what has come to be called
and identified as the free grace gospel. “Free grace” is something of a
redundancy but it has been necessary because of the theological discussions.
What often happens in the history of theological refinement is that a word is
used and that word starts to become redefined, and in order to clarify it you
have to add an adjective to it. This is seen in the debate over the authority
of Scripture. First of all we simply said that we believed that the Bible was
the Word of God. And everybody meant that they believed that God authored,
inspired the authors of Scripture so that that the Scripture was without error
and absolute authority and infallible. But before long the term “Word of God”
became perverted. People who said they believed the Bible was the Word of God
were really saying they just believed the Bible contained the Word of
God; much of the Bible was just man’s opinion but some of it was the actual
message from God. So we had to change that mean to the “infallible Word of
God.” Then before long “infallible” began to be redefined and they had to say
that inspiration was verbal and plenary, so we believe in the verbal, plenary,
infallible, divinely-inspired Word of God. Then there were some great battles
over inerrancy and infallibility of Scripture in the sixties and seventies in
numerous denominations. Usually these battles are lost because the trend of the
evangelical church is to go down hill.
An organization that suffered loss in this
battle was Fuller Theological Seminary. Fuller Seminary was originally named
for Charles Fuller who was a conservative inerrantist
Christian believer who believed in the infallible, inerrant Word of God. But
his son was sent off to study in
These trends, these ideas sneak in. We
will notice in verse 4 of our text it says, “For certain persons have crept in
unnoticed.” And that is what happens. First they slip a little in and then a
little more and these ideas start to permeate the thinking of the Christian
community and one day you wake up, like we do now in the second decade of the
21st century and we look back over sixty years of evangelicalism and
what happens in evangelicalism in this country doesn’t bear any resemblance to
what went on in churches for 18 to1900 years before that. And this change comes
because of this slippage that occurs. One of these areas is, as we have seen,
in the area of vocabulary, e.g. inerrancy. Now we say that the original
autographs (original writings) were without error, inerrant. They are
infallible, inspired verbally and plenarily: every word and the totality of
Scripture is breathed out by God—all that simply to say the same thing that 100
years earlier could be stated by simply saying you believed the Bible was the
Word of God. And that is happening in the doctrines of salvation now. We used
to be able to say we believe in the grace of God but that has been perverted by
Lordship’s advocates and now we have to say we believe in the free grace
of God. Who knows what we will add to that in the future generations in order
to clarify the concept that salvation is a free gift and we do nothing to earn
it or deserve it.
At the heart of this is the issue of
security and what secures the believer, what is the basis for our assurance of
salvation, and what is the basis for our conviction that no matter what we
might do, think or say in our Christian life nothing can ever cost us this gift
that we have been given.
The doctrine of
eternal security
Another
tremendous verse for understanding eternal security and the role of God is in
John chapter 10, v. 29 NASB “My Father, who has given {them} to Me, is greater than all; and no one is able to snatch {them}
out of the Father’s hand.” It is interesting that the word for “snatch” here is
the same Greek word that refers to the Rapture, an immediate grabbing of
something. It refers to the fact that in the Father’s omnipotent hand we are
held like a pen or a pencil. Just as an infant or child could not take a pencil
out of its parent’s hand there is no way any creature can remove us from the
hand of God. He is the one who holds us and keeps us.
Some other
passages that also speak of the power of God are Hebrews 7:25 NASB “Therefore
He [Christ] is able also to save forever those who draw near to God through
Him, since He always lives to make intercession for them.” This refers to the
omnipotence of the Son, rather than the Father here. 1 Peter 1:4, 5 NASB
“to {obtain} an inheritance {which is} imperishable and undefiled and will not
fade away, reserved in heaven for you,
6.
The love of God.
God’s love sent the Son. God’s love is such that even though we were enemies of
Christ (Romans 5:8), while we were as dark as we could be, blackened by sin to
the greatest extent, He sent His Son, a perfect solution, to us in order to die
on the cross for us. So if God loved us in our worst condition and provided
salvation in our worst condition, and saved us in our worst condition, then can
we do anything worse in our Christian life that would cause Him to take away
that salvation? Of course the answer is no. Romans 8:38, 39 NASB “For
I am convinced that neither death, nor life, nor angels, nor principalities,
nor things present, nor things to come, nor powers,
7.
The promise of
the Son. Also this relates to the power of the Son as well. John 10:28, in
reference to the sheep, those who have believed in Him. NASB “and I
give eternal life to them, and they will never perish; and no one will snatch
them out of My hand.” The promise of eternal life and
eternal security is not conditional. The word “never” in the Greek is emphatic.
The promise is from the one who holds the universe together – “in Him all
things are held together,” Colossians 1:16, 17.
8. The prayer of the Son. Remember that Jesus is interceding for all believers in John chapter seventeen, the true Lord’s prayer where Jesus prayed on behalf of those who believed in Him, and this is a model to help us understand how Jesus prays for us, even today. He continually prays to the Father that the Father would keep us in our salvation. Since Jesus’ prayers fulfil all the conditions God has laid down for answering prayer God always answers Jesus’ prayers. John 17:2 NASB “even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life.” Then nine times in this prayer He refers to believers as those whom the Father gave Him. So those whom the Father gave Him Jesus gives eternal life. [11] “I am no longer in the world; and {yet} they themselves are in the world, and I come to You. Holy Father, keep [tereo] them in Your name, {the name} which You have given Me, that they may be one even as We {are.} [12] While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled.” The “son of perdition” refers to Judas Iscariot who was lost because he was never saved. [13] “But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. [14] I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. [15] I do not ask You to take them out of the world, but to keep them from the evil {one.}”