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TOPIC: Pink, Arthur - Eternal Security (Other Topics in this Collection)
SUBJECT: 09. Its Opposition cont'd
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Its Opposition, cont;d
The scope and intention of Mat_18:23-35 is easily perceived if the following details be attended to. 1. Christ is replying to Peter’s "how often shall my brother sin against me, and I forgive him? (v. 21). 2. It is a parable or similitude of "the kingdom of heaven" (v. 23), which has to do with a mixed condition of things, the whole sphere of profession, in which the tares grow together with the wheat. 3. From Christ’s application in v. 35 we see that He was enforcing Mat_6:14-15. On account of the mercy and forgiveness which the Christian has received from God in Christ, he ought to extend forgiveness and kindness to his offending brethren (Eph_4:32). Failure so to do is threatened with awful vengeance. "IF" I forgive not from my heart those who offend me, then I am only an unregenerate professor. Note how Christ represented this character at the beginning: no quickened soul would boast "I will pay Thee all" (v. 26)!
Luk_11:24-26, appealed to by Arminians, need not detain us, for the last clause of Mat_12:45 proves it is a parable about the nation of Israel — freedom from the spirit of idolatry since the Babylonian captivity, but possessed by the Devil himself when they rejected Christ and demanded His crucifixion. Nor should Joh_15:6 occasion any serious difficulty. Without proffering a detailed exposition, it is sufficient to point out that the "Vine" is not a figure of vital relationship (as is "the body": 1Co_12:11; Col_1:24), but only of external and visible. This is clear from such passages as Psa_80:8-14; Jer_2:21; Hos_10:1; Rev_14:18-19. Thus there are both fruitful and fruitless "branches" (as "good" and "bad" fishes Mat_13:48): the latter being in Christ only by profession —hence the "as a branch." Confirmatory of this the Father is here designated "the Husbandman" (v. 1) — a term having a much wider scope than "the Dresser" of His vineyard (Luk_13:9).
"For if God spared not the natural branches, take heed lest He also spare not thee" (Rom_11:21). But such a passage as this (Rom_11:17-24) is nothing to the purpose. The "natural branches" were the unbelieving portion of the Jews (v. 20), and they were "broken off" from the position of witness for God in the earth, the "kingdom" being taken from them and given to others: Mat_21:43. What analogy is there between these and the supposed case of those united to Christ and later becoming so severed from Him as to perish? None whatever: a much closer parallel would be found in a local church having its candlestick removed" (Rev_2:5): set aside as Christ’s witness on earth. True, from their case the apostle points a solemn warning (v. 22) but that warning is heeded by the truly regenerate, and thus is made a means of their preservation.
"Through thy knowledge shall the weak brother perish for whom Christ died?" (1Co_8:11). 1. It is not affirmed that the weak brother had "perished"! 2. From the standpoint of God’s purpose and the sufficiency of His keeping power, the feeblest of His children will not perish. 3. But the strong Christian is here warned of and dehorted from a selfish misuse of his "liberty" (v. 9) by pointing out the horrible tendency of the same. Though Christ will preserve His lambs, that does not warrant me in casting a stumblingstone before them. No thanks were due the Roman soldier that not a bone of Christ’s body was broken when he thrust his spear into the Savior’s side, and the professing Christian who sets an evil example before babes in Christ is not guiltless because God preserves them from becoming infidels thereby. My duty is to so walk that its influence on others may be good and not bad.
1Co_9:27 simply informs us of what God required from Paul (and all His servants and people), and what, by grace he did in order to escape a possible calamity. 2Co_6:1 refers not to saving grace but to ministerial as v. 3 shows: as laborers together in Christ’s vineyard they are exhorted to employ the gifts bestowed upon them. "Ye are fallen from grace" (Gal_5:4) is to be interpreted in the light of its setting. The Galatians were being troubled by Judaizers who affirmed that faith in Christ was not sufficient for acceptance with God, that they must also be circumcised. The apostle declares that if they should be circumcised with the object of gaining God’s favor then Christ would profit them nothing (v. 2), for they would thereby abandon the platform of grace, descending to fleshly ceremonies; in such case they would leave the ground of free justification for a lower and worthless plane.
"Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck; of whom is Hymeneus and Alexander" (1Ti_1:19-20). So far from these being regenerated men who spiritually deteriorated, Hymeneus was a profane and vain babbler, who increased from one degree of impiety "unto more ungodliness" (2Ti_2:16-17); while Paul said of Alexander that he did him "much harm" and "greatly withstood his preaching" (2Ti_4:16-17). Their "putting away" a good conscience does not necessarily imply they formerly had such, for of the unbelieving Jews who contemptuously refused the Gospel (Act_13:45-46) it is said—the same Greek word being used—that they "put it from" them. They made shipwreck of the Christian Faith they professed (cf. Gal_1:23) for they denied a future resurrection (2Ti_2:18), which resulted in overthrowing the doctrinal faith of some of their hearers; but as 2Ti_2:19 shows this was no apostasy of real saints.
Heb_6:4-8. There are two sorts of "enlightened" persons: those who are savingly illuminated by the Holy Spirit, and those intellectually instructed by the doctrine of the Gospel. In like manner, there are two kinds of "tasting" of the heavenly gift, the good Word of God, and the powers of the world to come: those who under a fleeting impulse merely sample them, and those who from a deep sense of need relish the same. So there are two different classes who become "partakers of the Holy Spirit:" those who only come under His awe-inspiring and sin-convicting influences in a meeting where His power is manifest, and those who receive of His grace and are permanently indwelt by Him. The "repentance" of those viewed here is but that of Cain, Pharaoh and Judas, and those who openly repudiate Christ become hopelessly hardened, given up to a reprobate mind.
The description furnished of the above class at once serves to identify them, for it is so worded as to come far short of the marks of the children of God. They are not spoken of as God’s elect, as those redeemed by Christ, as born of the Spirit. They are not said to be justified, forgiven, accepted in the Beloved, or "made meet for the inheritance of the saints in light." Nothing is said of their faith, love or obedience. Yet these are the very things which distinguish the saints from all others! Finally, the description of this class in terms which fall below what pertains to the regenerate is employed again in v. 9: "But (not and’), beloved, we are persuaded better things of you (in contrast from them) and things which (actually) accompany salvation."
Heb_10:26-29. The apostle says nothing here positively of any having actually committed this fatal sin, but only supposes such a case, speaking conditionally. This particular "sin" referred to here must be ascertained from the Epistle in which this passage occurs: it is the deliberate repudiation of Christianity after being instructed therein and making a public profession thereof and going back to an effete Judaism—the condition of such would be hopeless. The nearest approach to such sin today would be for one who had been taught the Truth and intelligently professed to the same, renouncing it for, say, Romanism, or Buddhism. To renounce the way of salvation set forth by the Gospel of Christ is to turn the back on the only Mediator between God and men. "There remaineth no more sacrifice for sins" for those who prefer "calves and goats" (Judaism) or "Mary and the saints" (Romanism) rather than the Lamb of God.
"Now the just shall live by faith, but if any man draw back My soul shall have no pleasure in him" (Heb_10:38). This also is purely hypothetical, as the "if" intimates: it announces what would follow should such a thing occur. To quote what is merely suppositionary rather than positive, shows how weak the Arminian case is. That there is nothing here whatever for them to build upon is clear from the very wording and structure of the sentence: it is not "Now the just shall live by faith and if any man draw back." The "but if any man draw back" places him in opposition to the class spoken of in the first clause. This is further evident in what immediately follows: "But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul" (v. 39). Thus, so far from this passage favoring the total apostasy of real saints, it definitely establishes the doctrine of their final perseverance.
"There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them" (2Pe_2:1). Any seeming difficulty here is at once removed if attention be carefully paid to two things. First, it is not said they were redeemed, but only "bought." The first man was given "dominion" over all things terrestrial (Gen_1:28), but by his fall lost the same, and Satan took possession by conquest. Christ does not dispossess him by the mere exercise of Divine power, but as the Son of man He secured by right of purchase all that Adam forfeited. He "buyeth that field" (Mat_13:44) which is "the world" (v. 39)—i.e. the earth and all in it. Second, it is not said they were bought by Christ, but "the Lord," and the Greek word is not the customary "kurios" as in vv. 9, 11, 20, but "Despotes," which signifies dominion and authority — translated "masters" in 1Ti_6:1-2; Tit_2:9; 1Pe_2:18. It was as a Master He bought the world and all in it, acquiring thereby an unchallengable title (as God-man) to rule over it. He therefore has the right to demand the submission of every man, and all who deny Him that right, repudiate him as the Despotes.
2Pe_2:20-22. There are none of the distinguishing marks of God’s children ascribed to the characters mentioned in this passage, nothing whatever about them to show they were ever anything more than formal professors. Attention to the following details will clarify and simplify these verses. 1. The "pollutions of the world" here "escaped" are the gross and outward defilements (in contrast from the inward cleansing of the regenerate), as is clear from the "again entangled therein." 2. It was not "through faith in" but "through the knowledge of the Lord and Savior" that this reformation of conduct and amendment of walk was effected. 3. These are not said to have "loved the way of righteousness" (Psa_119:47, Psa_119:77, Psa_119:159), but merely to have "known" it: there is a twofold knowledge of the Truth: natural and spiritual, theoretical and vital, ineffectual and transforming — it is only the former the apostates had. The heart of stone was never taken from them. 4. They were never "saints" or "sheep" but "dogs" domesticated and "swine" externally washed.
"These are spots in your feasts of charity, when they feast with you, feeding themselves without fear; clouds they are without water, carried about of winds; trees whose fruit withereth; without fruit, twice dead, plucked up by the roots" (Jud_1:12). Jud_1:1-25 It is the words twice dead which the Arminian fastens upon, but we have quoted the whole verse that the reader may see that it is couched in the language of imagery. A manifestly figurative expression is taken literally: if "twice dead," it is argued they were twice alive — the second time by the new birth, the life from which they had killed. The Epistle in which this expression occurs supplies the key to it. Its theme is Apostasy: of the Israelites (v. 5), angels (v. 6), and lifeless professors in Christendom (vv. 8-19), from which the saints are "preserved" (v. 1) and "kept" (v. 24 ).Those of v. 12 were dead in sin by nature, and then by apostasy — by defection from the faith, they once professed. "I will not blot out his name" (Rev_3:5) is a promise to the overcomer, every believer (1Jn_5:4).
The scope and intention of Mat_18:23-35 is easily perceived if the following details be attended to. 1. Christ is replying to Peter’s "how often shall my brother sin against me, and I forgive him? (v. 21). 2. It is a parable or similitude of "the kingdom of heaven" (v. 23), which has to do with a mixed condition of things, the whole sphere of profession, in which the tares grow together with the wheat. 3. From Christ’s application in v. 35 we see that He was enforcing Mat_6:14-15. On account of the mercy and forgiveness which the Christian has received from God in Christ, he ought to extend forgiveness and kindness to his offending brethren (Eph_4:32). Failure so to do is threatened with awful vengeance. "IF" I forgive not from my heart those who offend me, then I am only an unregenerate professor. Note how Christ represented this character at the beginning: no quickened soul would boast "I will pay Thee all" (v. 26)!
Luk_11:24-26, appealed to by Arminians, need not detain us, for the last clause of Mat_12:45 proves it is a parable about the nation of Israel — freedom from the spirit of idolatry since the Babylonian captivity, but possessed by the Devil himself when they rejected Christ and demanded His crucifixion. Nor should Joh_15:6 occasion any serious difficulty. Without proffering a detailed exposition, it is sufficient to point out that the "Vine" is not a figure of vital relationship (as is "the body": 1Co_12:11; Col_1:24), but only of external and visible. This is clear from such passages as Psa_80:8-14; Jer_2:21; Hos_10:1; Rev_14:18-19. Thus there are both fruitful and fruitless "branches" (as "good" and "bad" fishes Mat_13:48): the latter being in Christ only by profession —hence the "as a branch." Confirmatory of this the Father is here designated "the Husbandman" (v. 1) — a term having a much wider scope than "the Dresser" of His vineyard (Luk_13:9).
"For if God spared not the natural branches, take heed lest He also spare not thee" (Rom_11:21). But such a passage as this (Rom_11:17-24) is nothing to the purpose. The "natural branches" were the unbelieving portion of the Jews (v. 20), and they were "broken off" from the position of witness for God in the earth, the "kingdom" being taken from them and given to others: Mat_21:43. What analogy is there between these and the supposed case of those united to Christ and later becoming so severed from Him as to perish? None whatever: a much closer parallel would be found in a local church having its candlestick removed" (Rev_2:5): set aside as Christ’s witness on earth. True, from their case the apostle points a solemn warning (v. 22) but that warning is heeded by the truly regenerate, and thus is made a means of their preservation.
"Through thy knowledge shall the weak brother perish for whom Christ died?" (1Co_8:11). 1. It is not affirmed that the weak brother had "perished"! 2. From the standpoint of God’s purpose and the sufficiency of His keeping power, the feeblest of His children will not perish. 3. But the strong Christian is here warned of and dehorted from a selfish misuse of his "liberty" (v. 9) by pointing out the horrible tendency of the same. Though Christ will preserve His lambs, that does not warrant me in casting a stumblingstone before them. No thanks were due the Roman soldier that not a bone of Christ’s body was broken when he thrust his spear into the Savior’s side, and the professing Christian who sets an evil example before babes in Christ is not guiltless because God preserves them from becoming infidels thereby. My duty is to so walk that its influence on others may be good and not bad.
1Co_9:27 simply informs us of what God required from Paul (and all His servants and people), and what, by grace he did in order to escape a possible calamity. 2Co_6:1 refers not to saving grace but to ministerial as v. 3 shows: as laborers together in Christ’s vineyard they are exhorted to employ the gifts bestowed upon them. "Ye are fallen from grace" (Gal_5:4) is to be interpreted in the light of its setting. The Galatians were being troubled by Judaizers who affirmed that faith in Christ was not sufficient for acceptance with God, that they must also be circumcised. The apostle declares that if they should be circumcised with the object of gaining God’s favor then Christ would profit them nothing (v. 2), for they would thereby abandon the platform of grace, descending to fleshly ceremonies; in such case they would leave the ground of free justification for a lower and worthless plane.
"Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck; of whom is Hymeneus and Alexander" (1Ti_1:19-20). So far from these being regenerated men who spiritually deteriorated, Hymeneus was a profane and vain babbler, who increased from one degree of impiety "unto more ungodliness" (2Ti_2:16-17); while Paul said of Alexander that he did him "much harm" and "greatly withstood his preaching" (2Ti_4:16-17). Their "putting away" a good conscience does not necessarily imply they formerly had such, for of the unbelieving Jews who contemptuously refused the Gospel (Act_13:45-46) it is said—the same Greek word being used—that they "put it from" them. They made shipwreck of the Christian Faith they professed (cf. Gal_1:23) for they denied a future resurrection (2Ti_2:18), which resulted in overthrowing the doctrinal faith of some of their hearers; but as 2Ti_2:19 shows this was no apostasy of real saints.
Heb_6:4-8. There are two sorts of "enlightened" persons: those who are savingly illuminated by the Holy Spirit, and those intellectually instructed by the doctrine of the Gospel. In like manner, there are two kinds of "tasting" of the heavenly gift, the good Word of God, and the powers of the world to come: those who under a fleeting impulse merely sample them, and those who from a deep sense of need relish the same. So there are two different classes who become "partakers of the Holy Spirit:" those who only come under His awe-inspiring and sin-convicting influences in a meeting where His power is manifest, and those who receive of His grace and are permanently indwelt by Him. The "repentance" of those viewed here is but that of Cain, Pharaoh and Judas, and those who openly repudiate Christ become hopelessly hardened, given up to a reprobate mind.
The description furnished of the above class at once serves to identify them, for it is so worded as to come far short of the marks of the children of God. They are not spoken of as God’s elect, as those redeemed by Christ, as born of the Spirit. They are not said to be justified, forgiven, accepted in the Beloved, or "made meet for the inheritance of the saints in light." Nothing is said of their faith, love or obedience. Yet these are the very things which distinguish the saints from all others! Finally, the description of this class in terms which fall below what pertains to the regenerate is employed again in v. 9: "But (not and’), beloved, we are persuaded better things of you (in contrast from them) and things which (actually) accompany salvation."
Heb_10:26-29. The apostle says nothing here positively of any having actually committed this fatal sin, but only supposes such a case, speaking conditionally. This particular "sin" referred to here must be ascertained from the Epistle in which this passage occurs: it is the deliberate repudiation of Christianity after being instructed therein and making a public profession thereof and going back to an effete Judaism—the condition of such would be hopeless. The nearest approach to such sin today would be for one who had been taught the Truth and intelligently professed to the same, renouncing it for, say, Romanism, or Buddhism. To renounce the way of salvation set forth by the Gospel of Christ is to turn the back on the only Mediator between God and men. "There remaineth no more sacrifice for sins" for those who prefer "calves and goats" (Judaism) or "Mary and the saints" (Romanism) rather than the Lamb of God.
"Now the just shall live by faith, but if any man draw back My soul shall have no pleasure in him" (Heb_10:38). This also is purely hypothetical, as the "if" intimates: it announces what would follow should such a thing occur. To quote what is merely suppositionary rather than positive, shows how weak the Arminian case is. That there is nothing here whatever for them to build upon is clear from the very wording and structure of the sentence: it is not "Now the just shall live by faith and if any man draw back." The "but if any man draw back" places him in opposition to the class spoken of in the first clause. This is further evident in what immediately follows: "But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul" (v. 39). Thus, so far from this passage favoring the total apostasy of real saints, it definitely establishes the doctrine of their final perseverance.
"There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them" (2Pe_2:1). Any seeming difficulty here is at once removed if attention be carefully paid to two things. First, it is not said they were redeemed, but only "bought." The first man was given "dominion" over all things terrestrial (Gen_1:28), but by his fall lost the same, and Satan took possession by conquest. Christ does not dispossess him by the mere exercise of Divine power, but as the Son of man He secured by right of purchase all that Adam forfeited. He "buyeth that field" (Mat_13:44) which is "the world" (v. 39)—i.e. the earth and all in it. Second, it is not said they were bought by Christ, but "the Lord," and the Greek word is not the customary "kurios" as in vv. 9, 11, 20, but "Despotes," which signifies dominion and authority — translated "masters" in 1Ti_6:1-2; Tit_2:9; 1Pe_2:18. It was as a Master He bought the world and all in it, acquiring thereby an unchallengable title (as God-man) to rule over it. He therefore has the right to demand the submission of every man, and all who deny Him that right, repudiate him as the Despotes.
2Pe_2:20-22. There are none of the distinguishing marks of God’s children ascribed to the characters mentioned in this passage, nothing whatever about them to show they were ever anything more than formal professors. Attention to the following details will clarify and simplify these verses. 1. The "pollutions of the world" here "escaped" are the gross and outward defilements (in contrast from the inward cleansing of the regenerate), as is clear from the "again entangled therein." 2. It was not "through faith in" but "through the knowledge of the Lord and Savior" that this reformation of conduct and amendment of walk was effected. 3. These are not said to have "loved the way of righteousness" (Psa_119:47, Psa_119:77, Psa_119:159), but merely to have "known" it: there is a twofold knowledge of the Truth: natural and spiritual, theoretical and vital, ineffectual and transforming — it is only the former the apostates had. The heart of stone was never taken from them. 4. They were never "saints" or "sheep" but "dogs" domesticated and "swine" externally washed.
"These are spots in your feasts of charity, when they feast with you, feeding themselves without fear; clouds they are without water, carried about of winds; trees whose fruit withereth; without fruit, twice dead, plucked up by the roots" (Jud_1:12). Jud_1:1-25 It is the words twice dead which the Arminian fastens upon, but we have quoted the whole verse that the reader may see that it is couched in the language of imagery. A manifestly figurative expression is taken literally: if "twice dead," it is argued they were twice alive — the second time by the new birth, the life from which they had killed. The Epistle in which this expression occurs supplies the key to it. Its theme is Apostasy: of the Israelites (v. 5), angels (v. 6), and lifeless professors in Christendom (vv. 8-19), from which the saints are "preserved" (v. 1) and "kept" (v. 24 ).Those of v. 12 were dead in sin by nature, and then by apostasy — by defection from the faith, they once professed. "I will not blot out his name" (Rev_3:5) is a promise to the overcomer, every believer (1Jn_5:4).