I grew skeptical when he called it “an offer you can’t refuse.” Either this man was hiding something about the house he was trying to sell me, or his sales technique was deeply influenced by The Godfather movies. The “deal” was a dirt-cheap price on a house in one of the best part of Louisville. It didn’t make sense. Deals like this one never find me.

Soon, I learned why he had stamped a giveaway price on the house: the foundation was cracked. In a matter of time, the structure would be compromised, and the house would crumble like my son’s Lincoln Log creations. Needless to say, I said no to this house with a hidden but fatal flaw.

Christian theology is similar: if we remove any of the foundational doctrines—the Trinity, the incarnation, the authority of Scripture, the person and work of Christ, and so on—then the entire building of our faith comes tumbling down. The cardinal doctrines of Christianity stand or fall together.

I want to suggest that one crucial doctrine is sometimes relegated to the “good men disagree” category that should sit closer to the heart of orthodox Christianity: perseverance of the saints. Why do I say so? Is it really heresy to reject the doctrine of perseverance, a doctrine often referred to as “eternal security”? I’m not ready to call it heresy to reject perseverance of the saints and embrace the possibility of apostasy by genuine Christians. But I think it is far more dangerous to reject this doctrine than perhaps first meets the eye. Like the rickety house I once nearly bought, rejection of perseverance renders unstable many other critical doctrines that rely on it as a solid foundation.

If genuine believers can lose their salvation and be cast away forever, consider the collateral damage to other biblical doctrines:

Election and predestination

If God chose his people in Christ before the foundation of the world, is it possible for those same people to then “unchoose” themselves? No matter one’s view of election, final apostasy seems to render meaningless Scripture’s teaching on God’s eternal predestining of a people. Even if one holds to election based solely on foreknowledge, final apostasy seems to make God unreliable at best.


According to Mark 10:45, Christ gave his life as a ransom for many. Jesus bore God’s wrath we deserved so he could buy us back from the curse of the law. If a ransomed one can be finally lost, doesn’t that then mean that the ransom price paid was not enough to actually purchase its intended product—the eternal salvation of God’s people? Final apostasy also seems to undermine the substitutionary nature of the atonement, since Christ was condemned in the place of his people. This view would seem to indicate that due to an exercise of their free will some of God’s people have once again fallen under condemnation with their sins no longer covered by the sacrifice of the substitute—even though they were once covered through the blood of Christ.


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The Call to Ministry

Justification by faith

Justification is a legal declaration that says because of faith in Christ’s work on the cross, one is no longer guilty, positionally or legally, before God. Final apostasy seems to undermine God’s verdict and re-establish guilty charges against those who were exonerated by faith in Christ. This view mangles the foundational Reformation truth of sola fide.

Indwelling (or sealing) of the Holy Spirit

In Ephesians 1:13-14, Paul describes believers as those who have been “sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” It seems that a doctrine of final apostasy undermines Paul’s teaching of the Spirit given as a down payment guaranteeing salvation. If salvation can be lost, then the guarantee is meaningless, as is the down payment. And yes, we can grieve the Spirit (Eph. 4:30), but can we evict him? Scripture never says that.

Promises of God

In John 10, Jesus said, “My sheep hear my voice, I know them, and they follow me. I give them eternal life, and they will never perish and no one will snatch them out of my hand . . . and no one is able to snatch them out of my Father’s hand.” Also, Philippians 1:6 promises that God will complete the work he begins in his people, and the glorious passage in Romans 8:31-39 promises that nothing can separate the believer from the love of God. But how comforting are these promises if we can, as some argue, remove ourselves from Christ’s hand or circumvent the work God has begun in us? In what way do they remain as promises? If these promises are not true, doesn’t that undermine the very Word of God? Can we trust a God who is unable to keep his promises from being undone by the power of human choice? Is the will of man stronger than the will of God?

Intercessory work of Christ

If Christ lives to intercede for us as Hebrews and Romans 8 contend and as John 17 and Luke 22 demonstrate, then in what meaningful way can we trust his prayers if he does not get what he prays for? If Christ prays that we will be kept as in John 17 and those prayers are frustrated, then it would seem to undermine both his intercessory work and his infallibility—Christ prays and then hopes his prayers will be answered and that we will remain in the faith, but our future salvation remains uncertain.

Preservation of the saints

Inextricably linked to perseverance (and Christ’s intercession) is preservation. First Peter 1:3-5 contains a beautiful promise of God’s preserving grace for his redeemed people: “He has caused us to be born again . . . to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation to be revealed in the last time.” If God is guarding our inheritance in heaven, then to assert that free will can lead one to lose his or her salvation seems to exalt the power of man and denigrate the power of God, not to mention what it means for Peter’s language describing the inheritance as “imperishable, undefiled, and unfading.” Those words seem to ring with an empty note if it is possible for human beings to give away their inheritance.

No doubt, there are many additional implications for the denial of this doctrine, but these are a few of the most devastating consequences that show how crucial the doctrine of final perseverance is for Christian theology. If my reasoning is fully biblical, then it would seem that perseverance of the saints is anything but a tertiary matter. If the foundation crumbles, how can the building stand? Let us preach, teach, and defend this doctrine and demand it as critical winsomely, but without apology.

This article was originally published at The Gospel Coalition.