Though All Hell Should Endeavour to Shake - Preservation of the Saints

7/31/2019 Though All Hell Should Endeavour to Shake - Preservation of the Saints

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Presbyterion 17/1 (1991) 40-57

"THOUGH ALL HELLSHOULD ENDEAVOR TO SHAKE":

GOD'S PRESERVATION OF HIS SAINTS

Robert A. Peterson*

We are not able to deny that perseverance in good, progressing even to the end, isalso a great gift of God; and that it exists not save it come from Him of whom it iswritten, 'Every best gift and every perfect gift is from above, coming down fromthe Father of lights.'1

In a previous article I surveyed writings dealing with four doctrines:preservation, perseverance, assurance, and apostasy.2 The purpose of thepresent article is to lay an exegetical foundation for believing in God'spreservation of his saints. Theological exegesis of four passages viz.,John 10:26-30, Romans 8:28-39, Hebrews 7:23-25, and Ephesians 1:13-14 will show that it is the will and the work of the trinity to keep thepeople of God saved to the end.3

JOHN 10:26-30

A. Theological Exegesis

Near the end of Jesus' public ministry, the Jewish leaders surroundhim in the temple courts and ask him to admit if he is the Christ. Jesussays that he has told them, but they do not believe. Their unbelief iscompounded by the fact that they have not only heard his words butwitnessed his miracles as well. His words and works testify to hisMessiahship. There is no lack of evidence concerning his identity; theproblem lies in their unbelief (John 10:24-25).

* Robert Peterson holds a Ph.D. from Drew University and currently serves asAssociate Professor of Systematic Theology at Covenant Theological Seminary.

A ti "O R b k d G " i Ni d P Ni F h fi t


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GOD'S PRESERVATION OF HIS SAINTS 41

V. 26 "But you do not believe,4

because you do not belong5

to mysheep." Jesus gives the reason for the persistance of the Jewish leaders'

unbelief they do not belong to his sheep.Here is one ofJohn's themes of election: the antecedent identity ofthe

elect and reprobate. The former (the "sheep") do not become sheepbecause they believe; they believe because they are Jesus' sheep (v. 27).The latter (I'll call them "goats") are not goats because they do not believethey don't believe because they are goats. The two groups, therefore,have their respective identities prior to their believing or not believing inChrist. Their contrasting responses to Jesus manifest their respectiveantecedent identities.

6

Of course, "Neither Jesus nor John means to reduce the moralresponsibility ofthe opponents in the slightest. That they are not Jesus'sheep does not excuse them; it indicts them."

7Both divine sovereignty

and human responsibility exist side-by-side in the fourth Gospel.8

V. 27 "My sheep listen to my voice, and I know them, and theyfollow me,..." By contrast to the behavior described in v. 26, Jesussheep believe

9in him and obey him. In fact, it is customary

10for them t

do so. What does Jesus mean when he says that he knows his sheep? He

is not speaking merely of cognitive knowledge, for he knows both thesheep and goats cognitively. He is speaking of personal knowledge, theknowledge of relationship.

V. 28 "And I give them eternal life, and they will never perish, andno one will seize themfrommy hand." Eternal life is a gift to the sheepfrom Jesus, the Good Shepherd, who dies and raises himself from the

4I take pisteuete to be a gnomic present expressing their customary rejection oJesus.

*Ek is here used with einai to mean "to belong to someone or something" (soWalter Bauer, William F. Arndt, F. Wilbur Gingrich, Frederick W. Danker, A Greek

English Lexicon ofthe New Testament andOther Early Christian Literature [2ndChicago: University ofChicago Press, 1979], p. 236 [hereafter BAGD2]).

6For more discussion, see D. A. Carson, Divine Sovereignty and HumanResponsibility (Atlanta: John Knox, 1981), pp. 188-191.

7

D. A. Carson, The Gospel according to John (Grand Rapids: Eerdmans, 1991)393.8As D A Carson convincingly argues in his Divine Sovereignty and Human


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42 COVENANT SEMINARY REVIEW

dead for them (vv. 11, 15, 17-18). He is the Giver of eternal life11 andhis people are the recipients.

Jesus emphatically asserts12 that his people will never experienceeternal death.13

Our Lord next declares that no one will snatch14 the sheep from hispower.15 He means that no enemy will steal his people away from him.This is an expansion of his last statement. The sheep will not experienceeternal death, for Jesus holds them safe in his arms.

V. 29 "My Father who has given [them] to me is greater than all, andno one can snatch [them] from the hand of the Father." There is a sticky

textual problem in this verse. Although it is very difficult to account forthe variants if the reading reflected in my translation above is original, Iagree with Barrett that we should adopt it due to suitability to thecontext.16 It doesn't make sense to say "what (ho) the Father has given tome [the sheep?] is greater than all."17

It does make sense to say that God the Father, who has given thesheep to Jesus18 is greater than all. Even the incarnate Son of God issubordinate to the Father (cf. John 14:28). Jesus' argument builds in vv.28-29. Not only does he keep the sheep, but the Father, who is greater

than he, keeps them too.19 The sheep "will never perish" because of thekeeping power of the Father and the Son.

V. 30 "I and the Father are one." This is not an abstract statementconcerning the essence of divinity. In context, the unity spoken of "is a

^For summaries of this theme in John's Gospel, see my Getting to Know John'sGospel. A Fresh Look at Its Main Ideas (Phillipsburg, NJ: Presbyterian and Reformed,1989), pp. 31-34,40-42, and 87-88.

12Emphatic negation is here expressed by means of a double negative with theaorist subjunctive. See F. Blass and A. Debrunner, A Greek Grammar ofthe NTandOther Early Christian Literature (trans. R. W. Funk; Chicago: University of ChicagoPress, 1961), 365 (hereafter BDF).

13This is the meaning of **perish" here, as BAGD2, p. 95 shows.14A predictive future tense of harpazo which according to BAGD2, p. 109, here

means "snatch or take away someone forcefully."15

Cheir ("hand") means Christ's power, according to BAGD2, p. 880 2a&16For Barrett's discussion ofthe issues, see The Gospel according to St. John (2nd

ed.; Philadelphia: Westminster, 1978), pp. 381-382.17Barclay M. Newman and Eugene A. Nida (A Translator's Handbook on theGospel of John [New York: UBS 1980] pp 340-41) demonstrate the difficulties of


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unity of power and operation."20 Jesus here asserts that he and the Fatherare one in their work of preserving the people of God. Since this verseascribes the divine work of preservation to the Son, it does teach his

deity.21B. Conclusions

This passage teaches God's preservation of his people in salvation.The sheep belong to the Father and the Son even before they believe.Since they are sheep, they believe in Jesus. He gives them eternal life andemphatically states that they will never suffer eternal death. The reasonfor the sheep's safety is the united keeping power of the Father and theSon.

How have Arminian theologians handled this passage? I. H. Marshalland Grant Osborne reject the simplistic solutions of former interpreterswho sought to read conditions into the present tenses "hear" and "follow"in v. 27,22 In fact, speaking of 10:28-29 and other passages in John'sGospel, Marshall grants, "Nowhere else in the New Testament is the factof divine preservation of the disciples of Jesus so clearly presented ashere, and no theology of perseverance and apostasy must fail to give theseverses their full value."23 And Osborne summarizes well the Calvinist

arguments based on this passage.24

Am I suggesting that our Arminianbrothers and sisters have waved the flag of surrender? Not at all.

My quotation from Dr. Marshall in the preceding paragraph isincomplete. Here is the remainder: "Yet exegetical honesty compels us toask whether the will of God can be frustrated by human sin, just as Hiswill for the salvation of all men does not in fact lead to the salvation of allmen."25 He later answers this indirect question affirmatively:

It is through this continual abiding that a person remains one of Christ's sheepWhile he remains in this relationship he knows that he is preserved by the Fatherand the Son and looks forward to the life of heaven. He believes the word of Jesusthat no one shall snatch him out ofHis hand. But he also knows that this promisis true only for those who hear the voice of Jesus and follow Him, and thattherefore he must continue to trust in Jesus .... He knows that he is safe in the

20Raymond Brown, The GospelAccording to John I-XII(Anchor Bible; Gard

City: Doubleday, 1966), p. 407.21For elaboration, see D. A. Carson, John, pp. 394-395.22E g Robert Shank's Life in the Son (Springfield MO: Westcott 1960) pp


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care of Jesus, but at the same time he knows that the obligation is laid upon himto abide continually in Jesus lest he be cast away as a branch.26

Osborne agrees, for, after citing John 10:27-30 as "the major prooftext for eternal security," he writes:

Nonetheless, there is a future aspect to the gift of salvation, and it must be securedby perseverance. This has been noted in 6:35,45 and is seen in the present tenseverbs of verse 27, 'hearing,' 'knowing,' and 'following.' To be sure, these are notconditions for salvation in this context (contra Shank), but they are conditions inlight of John's total theology .... So, we can conclude that while eternal life is apresent possession, it is not a future certainty. One must add perseverance to thesecurity before one can be certain ofthat future attainment.

27

How have Marshall and Osborne harmonized the teaching of John10:28-30 with their Arminian theology? They admit the strong emphasison preservation in the passage. But they are forced, because of otherconsiderations, to qualify preservation by making it contingent uponbelievers' perseverance. The other considerations, of course, include theconviction that believers can fall awayfromgrace.

An evaluation ofthe views of Osborne and Marshall is in order. Wecannot hastily dismiss their conclusions on methodological grounds.When they qualify their understanding of the preservation passages byappealing to perseverance and apostasy passages, they are using thesystematic principle. All theologians at times bring their understanding ofthe patterns of Scripture to bear on texts difficult for them to assimilate tothose patterns. Calvinists have traditionally done this for the apostasypassages. It is no less correct in principle for Arminian theologians to dothis than for Reformed theologians.28

Nevertheless, I do not think my Arminian brothers have done justiceto this passage. Our Lord speaks in categorical terms when he says, "I

give them eternal life, and they will neverperish, and no one will seizethem from my hand ... and no one can snatch (them) from the hand of theFather." I agree with Anthony Hoekema when he says, "Surely the 'noone' to whom Jesus alludes must include believers themselves."29

Arminian theologians have not adequately dealt with thecomprehensiveness of Jesus' teachings here. These verses cannot beeasily reconciled with the view that Christians can fall from grace, for they

26Marshall, Kept by the Power of God, pp. 185-86.27Osborne, "Exegetical Notes," pp. 172-73.28


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teach "that our continuance in eternal life depends not on our feeble holdon Christ, but on Hisfirmgrip on us."30

ROMANS 8:28-39


Paul assures his believing readers that they are adopted by God. TheSpirit testifies within that they are God's children and heirs. As heirs ofGod and co-heirs with Christ, they now share in his sufferings andsomeday shall share in his glory (8:15-17).

"I consider that our present sufferings are not worth comparing with

the glory that will be revealed in us" (v. 18). This thought of presentsufferings and future glory underlies vv. 19-27. Here we find muchgroaning in anticipation of coming deliverance: the creation groansawaiting future liberation (vv. 18-22); Christians groan looking eagerlyfor theirfinalredemption (w. 23-25); even the Spirit groans as he praysfor believers in accordance with God's will. The Spirit as firstfruitpoints us to our future glory (v. 23); the Spirit as intercessor helps us inour present sufferings (vv. 26-27).

Romans 8:28-39 guarantees the certainty ofthe future glory spoken ofin vv. 18-27. The apostle anticipates the possible objection, "This futureglory of which you speak is great, Paul, but in view of the presentdifficulties how do we know that we shall attain it? What is to keep usfrom falling away from grace and failing to obtain what was promisedus?" Paul gives the ground of believers' certainty offinalsalvation in vv.28-39.31

V. 28 "And we know that he works all things together for good forthe ones who love God, for those who were called according to hispurpose." Placedfirstfor emphasis is the phrase, "And we know that/


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works all things even the present sufferings for the good of thosewho love him. "Those who love him" is qualified by the appositive, "tothose who are called according to his plan." The lovers ofGod are thosecalled according to his purpose. This calling, in light of v. 30, is God'seffective summoning ofhis people to salvation.

V 29 "Because whom he foreknew, he also predestined to be likethe image ofhis Son, in order that he might be thefirst-bornamong manybrothers." Paul states the cause of the preceding. We know God worksall things for our good, because he has done the greatest good for us hehas saved us from beginning to end. The apostle uses five aorist verbs inw. 29-30 to describe salvation past, present, and future.34 God is the

subject and the people ofGod are the object ofeach ofthefiveverbs.God's foreknowing his people means his setting his love upon them

before creation.35 God's predestining his people means his "decidingupon them beforehand"36 for salvation (cf. Eph. 1:4). God's goal inpredestining them was their eventual conformity to the image of theglorified Christ. Christ is first in rank and Inaugurator ofa new race ofhumanity, the race ofthe redeemed.37

V. 30 "And whom he predestined, these he also called; and whom he

called, these he also justified; and whom he justified, these he alsoglorified." Paul continues the verbs of salvation. "Whom hepredestined,38 he also called." God not only plans his people's salvationbefore creation; he also effectively summons them to take hold of thatsalvation in time. "These he also justified." This means that he declaredthemrighteouson the basis oftherighteousnessofChrist.

"Whom he justified, these also he glorified." God made thembeholders and partakers ofthe glory ofChrist. Paul expresses the future

"God works all things together ...." It is easy to imagine a scribe's adding the word"God." 3) The subject "God" could be understood in the verb, "He works all thingstogether for good ...." I favor this third possibility.

34"Here Paul obviously means to embrace the whole sweep of time and history,from beginning to end, within the scope ofthese two verses" (James Dunn, Romans 7-8 [Word Biblical Commentary; Waco: Word, 1988], p. 482).

35Remember, the people of God are the object of each of these verbs. Here Godforeknew them, not their faith. Cf. Anthony Hoekema, Created in Gods Image (Grand

Rapids: Eerdmans, 1986), p. 23.36BAGD2, p. 709.37


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aspect of salvation in the same aorist tense as the other four verbs.39

In

God's plan his people are glorified. Now except for departed saints, we

are not yet glorified! Yet God expresses our future glorification as anaccomplished fact. Surely we are safe in his sovereign plan of salvation.

4

Vv. 31-32 "What then shall we say to these things? If God is fo

us, who is against us? He who did not spare even his own Son, bu

delivered him up for us all, how will he not also with him freely give usall things?" Paul asks a rhetorical question, "What then shall we say to

these things?" A good answer might be, "Hallelujah!" There is no

answer, however, for our words are insufficient to render God the thanks

he is due.Paul then asks a second rhetorical question, "If God is on our behalfwho is against us?" A rhetorical question is only a question in form; in

force, it is often an emphatic statement. So it is here. Paul means "if we

are convinced that God is on our side, then no one will ever successfullyoppose him."

Paul gives the greatest proof (in the form of a third rhetorical questionthat God is on our side. The Fathergave his Son to die for us. "He whodid not spare even his own Son, but gave him for us all...." Here is thesupreme demonstration that God is God for us. "... how will he not 4

also with him freely give us all things." God did the harder thing hegave Christ for us when we were his enemies. Now he will do the easie give us all of his spiritual blessings along with his Son. Since Godthe most powerful being, is on our side, no one will defeat us. We aresafe in his mighty power.

V. 33 "Who will bring charges against God's chosen ones? God ithe one who justifies." Paul employs a judicial argument in this verse

He asks, "Who shall bring charges42

against God's elect?" He answerhis question

4 3by saying, "God is the one who justifies." God, th

3

^Augustine saw this. "He used verbs of past tense, even concerning thingfuture, as ifGod has already arrangedfrometernitythat they should come to pass" (ORebuke andGrace, p. 481.

4 0C. E. B. Cranfield's comments deserve quotation: "The use ofthe aorist here i

significant and suggestive. In a real sense, ofcourse, theirglory is still in the futurestill the object ofhope (cf. 5:2), and this 'not yet' with regard to theirglory is certainl

not to be explained away or glossed over. But their glorification has already beenforeordained byGod; the divine decision has been taken, though its working out has nob t d" (A C iti l d E ti l C t th E i tl t th


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supreme judge of all the earth, has declared his people righteous; who willpossibly bring a charge against them and make it stick? No one, for the

highest judge has already given his verdict of acquittal.V. 34 "Who is the one who condemns? Christ Jesus is the one who

died, even more who was raised, who is also at the right hand of God,who even pleads on our behalf." Paul asks who will condemn God'speople. Scripture teaches that Jesus, the Son of God, will perform therole of judge on the last day. But will he condemn believers? The answeris an emphatic "no!" Christ is not the judge of believers; he is theirSavior.44 He died and rose to save them, and now he continues his

salvific work by pleading with the Father on their behalf.Vv. 35-36 "Who shall separate us from the love of Christ? Shalltrouble or distress or persecution or hunger or destitution or danger orsword? Just as it is written: 'For your sake we are in danger of death allday long. We are considered as sheep for the slaughter.'" Paul asks,"Who shall separate us from Christ's love45 for us?" He considersseven46 possibilities: "Shall trouble or distress" (terrible times) "orpersecution" (for the faith) "or hunger or destitution" (deprivation of foodor clothing) "or danger or sword" (metonymy for death)? Paul quotes

Psalm 44:22 to show that God's people have always had to endurehardships. Therefore, if the Roman believers have to suffer, even untodeath, they should not doubt God's love.

V. 37 "But in all these things we are winning a most gloriousvictory47 through the one who loved us." Through Christ's love believersare victors over the terrible circumstances described in vv. 35-36.

Vv. 38-39 "For I am persuaded that neither death nor life, neitherangels nor authorities, neither things present nor things to come, nor

powers, neither height nor depth, nor any other created thing shall be ableto separate us from the love of God in Christ Jesus our Lord." Paul givesa comprehensive list of things which will not be able to separate us fromGod's love in Christ, that is, from salvation. "Death and life" are all-inclusive terms for our whole existence. What is not included in aperson's life and death?

44*\.Christians enter the judgment as those for whom judgment has essentially

already taken place. In the cross ofJesus Christ God has already given the definitiveword of acquittal for those who believe. The last judgment will bring this verdict to theli ht f d d th th t t d it i t t" (V lf P l d P


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"Angels and rulers," "powers," "height and depth" refer to evilspiritual beings. More powerful than human beings, they are still under

God's authority, and therefore cannot make his love toward us ineffectual."Things present and things to come" also designate the entirety of

human existence.48

"Any other created thing" rounds offthe comprehensive language; theonly uncreated "thing" is God. I do not know how Paul could have saidmore clearly that absolutely nothing will take us away from God'sgrace.

49

B. Conclusions

The purpose of this passage is to assure believers of God'spreservation. They can handle present sufferings with the knowledge thatGod's promise of future glory is secure. Paul uses four arguments forpreservation. 1) An argument from God's sovereignty in vv. 28-30: God has sovereignly planned our salvation from beginning to end. Assurely as God has foreknown, predestined, called, and justified us, so hewill glorify us. 2) An argument from God's power in vv. 31-32God, the most powerful being in the universe, is on our side we knowthis, since he gave his Son to die for us no one will defeat him or us.3) An argument from God's justice in vv. 33-34: God the supreme

judge of the universe has declared us righteous. No one will condemnThe Lord Jesus will condemn the wicked, but not us; he died, rose,ascended and intercedes for us. Jesus does not condemn us he savesus. 4) An argument from God's love in vv. 35-39: Nothing willever separate us from God's love in Christ, nothing present nor futurenot our life nor death, not evil angels, not any created thing. We are safein his love.

50

How do Arminian theologians handle this passage? The views ofHoward Marshall and Grant Osborne may be summarized as follows. 1)Calvinists misunderstand some key ideas in the passage. Predestinationhere, Marshall tells us, is not unto salvation but unto conformity. Andforeknowledge in v. 29 "refers to God's loving knowledge which Godalready has ofHis people. It does not refer to the separation of the electand consequent rejection of the reprobate, a thought which is not presentin the context." Osborne sees God as taking human response into account

in his foreknowledge.

51

2) We must qualify what the passage teaches


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about God's role with an equal emphasis on human freedom. Marshallsees v. 28 as making salvation dependent on "God's purpose and call and

upon human response to that call." Further, looking at the five aorists invv. 29-30, he writes, "But the continuation of this process requires ahuman response ... the completion of the whole chain of blessings isdependent upon faith." He approvingly quotes John Wesley who said thatthis passage does not teach "that precisely the same number of men arecalled, justified and glorified."52 Concerning Romans 8:35-39 Osbornesays: "This passage does not relate to perseverance but simply speaks ofthe believer's encouragement in the faith."52*

I will respond to these objections in turn. 1) Predestination is indeedunto conformity here. But that does not preclude its being unto salvation.Conformity to Christ is final salvation! Conformity is the ultimate goal ofpredestination unto salvation.

Marshall wants to define foreknowledge here as not relating tosalvation. This will not do. All five of the verbs in vv. 29-30 speak ofsalvation. Osborne errs when he tries to see God's taking into accounthuman freedom in "whom he foreknew."54 It is whom and not what Godforeknew. God sovereignly set his love upon his people before the

creation of the world. He planned to enter into relationship with thembefore he made them.

2) Systematics must be faithful to the biblical text. And Arminianismcomes up short in trying to explain this passage. Romans 8:28 does notmake salvation dependent on man's response to God's call, as Marshallclaims. On the contrary, as C. K. Barrett explains, "Paul cannot allowhimself to leave the impression that men may exercise an initiative whichproperly belongs to God alone. Those who love God are more

searchingly defined as 'those who are called in accordance with hispurpose.'"55

Marshall understands the continuation of the process of salvation invv. 29-30 as hinging on human response. But the text goes in anotherdirection entirely; it speaks of God's working from beginning to end inforeknowing, choosing, calling, justifying, and glorifying his people.Paul does not make the completion of the chain of blessings depend uponbelievers' faith. Rather, he makes it depend upon God's faithfulness.

52Marshall, Kept by the Power ofGodt pp. 102-3.


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Marshall's appeal to Wesley to deny that in vv. 29-30 "precisely thesame number of men are called, justified and glorified" is misguided.Howcould the apostle have more plainly shown that God saves the same

people from beginning to end? "... whom he foreknew, he alsopredestined.... and whom he predestined, these he also called; and whomhe called, these he also justified; and whom he justified, these he alsoglorified." As Volf shows, "Wesley's view suffers from an oversight ofPaul's use of 'climax,' by which the apostle intends to show thecontinuity in the beneficiaries of God's saving acts."

56

Osborne's claim that Romans 8:35-39 deals not with perseverance butwith the believer's encouragement in the faith is simplistic. These verses

deal with both, grounding the latter on the former. We are to enduredistress, persecution, or even death, because we know that nothing wiltake us away from God's grace.

Marshall and Osborne agree that Romans 8:28-39 must be studieddoctrinally in the light of the total teaching of Scripture.

57This approach

cannot be criticized in principle; systematic theology is legitimate. (Mycomments on John 10 apply here as well.) The teaching of this passagehowever, cannot be easily integrated into an Arminian systematic

theology. Paul bases believers' preservation on God's dynamic qualitiesof sovereignty, power, justice, and love. He does this so categoricallythat it is hard to add qualifications to his words, as the attempts oMarshall and Osborne, answered above, demonstrate.

Paul's arguments are unassailable. God guarantees our finaglorification by presenting it as a// accompli. Almighty God is for usand no one will overcome us. Since God has declared us righteous, noone will condemn us. Nothing in our life or death, in our present orfuture, nothing at all will remove us from God's grace. We feel uneasyraising objections to Paul's case for preservation and well we shouldThere are no successful objections to be raised.

56Volf,Paul and Perseverance, p. 14. "Climax consists in taking up the key

of the preceding member in the following one" (BDF, 493,3).


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HEBREWS 7:23-25


In Hebrews 7:11-22 the writer shows the superiority of Christ'spriesthood to that of Levi. The Levitical priesthood was temporary; noneofits priests could perform the ultimate priestly work. There was need foran eschatological high priest in the order of Melchizedek to come andmake the final sacrifice for sin. His coming necessitated a change in thepriestly regulations, a putting away ofthe old order. This messianic high

priest did not descend from Levi; he was from the tribe of Judah (vv. 11-14).

The eschatological high priest is better qualified than Levitical priestswere. They became priests because of their ancestry he "on the basisofthe power ofan indestructible life" (v. 16). They were made priests byOld Covenant regulation due to lineage from Aaron and without an oathfrom God he by the principles of the New Covenant according to theorder of Melchizedek and with God's oath. Because he has betterqualifications, he is a superior high priest and the Mediator and guarantor

ofa better covenant (vv. 15-22).V. 23 "And the many have become priests because they were

prevented by death from continuing." Their very numbers testify to theinferiority of their priesthood. They were mere men who lived and diedand were succeeded in their office by their descendants who in turn diedand were succeeded by others. Death prohibited any one of them fromperforming the great work of the eschatological high priest; deathdisqualified themfromthe messianic priestly office.

V. 24 "But because he remains forever, he has a permanent58

priesthood." The Son of God's priesthood is superior to that of the OldDispensation. His priestly work is not interrupted by death; he does notneed replacements. On the contrary, he continues forever. His perpetuitymakes his priesthood permanent. The irresistible implication is that hispriestly work is efficacious. This thought is developed in the followingverses.

V. 25 "Therefore he is able to save completely those who come toGod through him, since

59he always lives to make intercession for them."

Because Jesus (unlike the Levitical priests) remains forever, he has apermanent priesthood (vv 23-24) His priesthood, therefore, has great


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panteles as "forever"60 in this context ofJesus' perpetuity and permanenpriesthood. It may be better, however, to translate it "completely,"

meaning "fully, wholly."

61

This expresses a broader idea than thetranslation "forever" does; nevertheless, it is important to realize tha"completely" here includes the idea of "forever."

It is because he always lives that he is able to save completely. Thepower ofhis indestructible life qualifies him to save fully. Since he evelives to make intercession for his people, they are safe in his care. Theholy Mediator ofthe New Covenant performs a priestly work on the cros(v. 27) and in heaven which perfectly meets the needs (v. 26) of hispeople.

B. Conclusions

The warning passages in Hebrews have received deserved attentionWe should not allow this to obscure the fact that Hebrews containpreservation passages too. The famous warning passage in Hebrews 6:112, for example, must be studied in the light of the preservation passagthat immediately follows (6:13- 20). Hebrews 7:23-25 likewise performan important function in its context. Unfortunately, although Osborne anMarshall each devote more than twenty pages to a study ofthe doctrine o

salvation in Hebrews, neither one explains this passage.62Because ofhis identity, the Son ofGod surpasses the levitical priests

His priestly work, therefore, surpasses theirs as well. "Again and againthey offer "the same sacrifices, which can never take away sins .... Byhis one sacrifice he has made perfect forever those who are being madeholy" (Heb 10:11, 14).

Hebrews 7:23-25 teaches the Son ofGod's preservation ofhis peopleSince his life is indestructible, he is able to save them completely. Hi

priesthood is permanent, his sacrifice perfect, his intercession never

60James Moffatt (A Critical and ExegeticalCommentary on the Epistle to thHebrews [ICC; Edinburgh: T&T Clark, 1924], p. 100) takes it as "simply a literarvariant for pantote"

61

According to BAGD2, p. 608, both meanings are possible. Philip E. Hughe(A Commentary on the Epistle to the Hebrews [Grand Rapids: Eerdmans, 1977], p.n. 35) thinks that the word "is enriched by its ambivalence, combining the notions o


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54 COVENANT SEMINARYREVIEW

ending,63

"and therefore the salvation which He secures to them isabsolute."

64

EPHESIANS 1:13-14

A. TheologicalExegesis

Paul divides Eph 1:3-14 into sections (w. 3-6, 6-12, and 13-14) bywriting three times "to the praise of the gloryof his grace" (v. 6), or itsnear equivalent "to the praise of his glory" (vv. 12, 14). This passagewas written for the purpose ofglorifying God for salvation. Each person

of the trinityis especially(not exclusively) singled out for praise for hissaving workin the consecutive sections. In vv. 3-6 God the Father ispraised for his workofchoosing his people before creation. In v. 6-12the Lord Jesus is praised for his workofredeeming the people of God. In

vv. 13-14 the HolySpirit is praised for his workofsealing believers.Vv. 13-14 "In whom

65you

66also after you heard the word of

truth, the Gospel ofyour salvation, in which67

also when you believed,68

you were sealed with the promised69

Holy Spirit, who is thedownpayment

70of your inheritance, unto

71the redemption of his

63"How can we who drawnear to God through Christ fail to be eternallysecure in

viewof the fact not onlythat he alwayslivesbut also that as our ever living priest henever ceases to make intercession for us in the heavenlysanctuary?" (Hughes, Hebrews,p. 269).

6 4F. F. Bruce, The Epistle to the Hebrews(NICNT; Grand Rapids: Eerdmans,

1964), p. 155.65

The relative pronoun (ho) refers backto Christ in v. 12.66

The personal pronoun humis refers to the Gentile believers in contrast with theJewish believers, "who were the first to hope in Christ" (v. 12).

67"In which" (taking ho to refer to its closest antecedent, the Gospel) or "in

whom" (taking ho to refer to "Christ" in v. 12, just as the first relative pronoun of v.13 did; so Zerwick & Grosvenor, A Grammatical Analysis of the Greek NT[rev. ed.;Rome: Biblical Institute Press, 1981], p. 579). The outcome is the same in either case;believing in the Gospel is believing in Christ

^Pisteusantes is probably what James Moulton calls the "coincident" aoristparticiple in which "the participle and the main verb denote coincident or identicalaction" (A Grammar of NT Greek [4 vols.; 3rd ed.; Edinburgh; T&T Clark, 1908]

1:131; I learned this from F. F. Bruce, The Epistles to the Colossians, to Philemon,and to the Ephesians (NICNT; Grand Rapids: Eerdmans, 1984), p. 265 n. 94). Anotherexample of this use is found in Acts 19:2.


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GOD'S PRESERVATION OFfflSSAINTS

possession72

to the praise of his glory." Paul's Gentile readers believethe Gospel when it was preached to them. After they believed, God th

Father sealed them in Christ with the Holy Spirit. The Father performthe workof sealing believers. The Spirit was the Father's instrument, thseal. Christians were joined to the Son by virtue of this sealing.

God has given his children a rich inheritance of future glory whictheywill later receive. In the meantime he has given a downpayment,deposit guaranteeing that theywill enter into what was promised. Thdownpayment is God the Holy Spirit himself! God will finally redeem hpeople, his purchased possession. This too will result in "the praise of h

glory." B. Conclusions

In the Old Testament, seals are used for at least two purposes. They show ownership, authority, or authentication. When Pharaoh puJoseph in charge of Egypt, he takes his own ring and puts it on Josephfinger (Gen 41:42). Joseph henceforth acts as Pharaoh's representatiand wields his authority. When Jezebel writes letters in Ahab's name aplaces his seal on them, they carry the king's authority (1 Kings 21:

13).

7 3

2) Seals are also used for security. The lion's den is sealed make it secure (Dan 6:17). In Ezek9:4, 6 the foreheads of the Jews asealed to protect them from judgement

The New Testament evinces the same two uses of seals. 1) Thshow ownership, authority, or authentication. The Corinthian believeare a seal (an authentication) of Paul's apostleship (1 Cor 9:2). Tservants of God are marked out as belonging to him in Rev7:2-8; 9:4. Seals are used for security in the NT, too. Christ's tomb is sealed prevent his disciples from stealing his body (Mt 27:66). Satan is sealedthe abyss according to Rev20:3 to prevent him from doing harm durithe thousand years.

We find the same two purposes of sealing in Eph. 1:13-14. Tlexicon agrees.

74God has marked his people with his seal, his mark

wayalso by Zerwick& Grosvenor and the NIV), or 2) to indicate a goal (see AGp. 96: "for a redemption, through which you become God's property"). The sense

similar either way, because either one seems to implythe other.12Peripoieseos, according to BAGD2, p. 650, means: 1) "keeping safe, preser

i " 2) " i i b i i " d 3) " i i " T


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ownership, the person of God the Holy Spirit.75 The Spirit identifies usas belonging to God.

The Spirit is also God's seal of protection upon his own. Thosechosen by the Father (vv. 4-5), and redeemed by the Son (v. 7), Godsealed with the Holy Spirit (vv. 13-14). God gave us the Spirit as hisdeposit guaranteeing that God will redeem his possession, namelyChristians. God's personal seal is upon us "until" or "for" our finalredemption. We are safe because the Father has sealed us with the Spiritof God until we are finally saved.76 Ephesians 1:13-14, therefore,teaches God's preservation of believers.

Marshall and Osborne deal with Eph 1:13-14 in the same manner.They admit it is a strong preservation text, but qualify it by comparing it toEph 4:30. "There is a very real security in this passage. However, wemust ask if this is an unconditional, final security. Personal responsibilityparallels divine protection in 4:30, where the Christian is warned not to'grieve' the Spirit"77 Marshall argues that preservation is not "automatic"or "magical." Indeed, "... it is possible for the believer to grieve the Spiritby whom he was sealed for the day of redemption (Eph 4:30; cf. 1 Thess4:8) and so to incur God's displeasure (cf. Isa 63:IO)."78

The attempt by Arminian scholars to qualify the teaching ofEph 1:13-14 by appealing to 4:30 is not convincing. The latter text teaches thatChristians can grieve the Holy Spirit (in context especially by anger andsinful speech). It says nothing, however, about the loss of salvation. Onthe contrary, Paul here teaches preservation when he reminds his readersthat they "were sealed for the day of redemption"1** Paul does notthreaten his readers with the forfeiture of eternal life if they grieve theSpirit. Rather, he reminds them they "were sealed for the day of

redemption" by the Spirit as "an incentive to right living and rightspeaking."80 Eph 4:30 doesn't teach the conditional security Arminiansespouse. Instead, Paul here uses the fact of preservation to strengthen hisappeal to godliness.

75"By giving believers the Spirit of God, God 'seals' or stamps them as his ownpossession" (Bruce, Ephesians, p. 265).

76"The Spirit... is 'the guarantee ofour inheritance/the pledge given to believersby God to assure them that the glory ofthe life to come, promised in the gospel, is a

well-founded hope, a reality and not an allusion .... On the day of resurrection God will'redeem' his own possession, and the evidence ofhis commitment to do so is given inhi ' li ' th t i ith th S i it" (B E h i 266)


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CONCLUSION

In discussing the four passages above, I have attempted to lay anexegetical foundation for the doctrine of preservation.

81Theological

exegesis of John 10:26-30, Romans 8:28-39, Hebrews 7:23-25, andEphesians 1:13-14 has shown that the trinity keeps the people of Godsaved to the end. While trying to deal fairly with Arminian objections, Ihave found Arminian exegesis wanting. My study leads me to confessbeliefin God's preservation ofhis saints, and I call for my readers to dothe same.

With the hymn writer,82 I rejoice that God saves us and keeps ussaved.

How firm a foundation, you saints of the Lord, is laid for your faith in hisexcellent Word! What more can he say than to you he has said, to you who fo

refuge to Jesus have fled?

Fear not, Iam with you, 0 be not dismayed; for Iam your God, andwill still gyou aid; I'll strengthen you, help you, and cause you to stand, upheld by myrighteous, omnipotent hand.

When through the deep waters I call you to go, the rivers of sorrow shall nooverflow; for I will be with you, your troubles to bless, andsanctify to you youdeepest distress.

When through fiery trials your pathway shall lie, my grace allsufficient, shalyour supply; theflameshallnot hurt you; Ionly design your dross to consumeyour goldto refine.

E'en down to old age all my people shall prove my sovereign, eternal,

unchangeable love; andwhen hoary hairs shall their temples adorn, like lambthey shall still in my bosom be borne.

The soul that on Jesus has leaned for repose, I will not, I will not desert to hisfoes; that soul, though all hellshould endeavor to shake, I'll never, no never,neverforsake.


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^ s

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Though All Hell Should Endeavour to Shake - Preservation of the Saints

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