Perseverance

Hastings' Dictionary of the New Testament

The apostolic doctrine of perseverance is (a) conceived in a purely practical experiential sense, and (b) comprises three parts: a religious persuasion, a moral endeavour, and the entire dependence of the latter on the former.

The former consideration distinguishes it at once from subsequent theological formulae whether of mediaeval or reformed Christendom; the latter exhibits its characteristic contents. There was little special interest directed to the subject, and no controversy, till the time of St. Augustine, who, impelled by his predestinarian idea, explicitly affirmed a ‘donum perseverantiae’ to the justified, a supernatural gift of grace to the elect by which they are kept indefectible._ The gift was solely of the Divine mercy, unconditional; it followed as a necessary sequence from personal election. All who are predestinated receive the Divine grace, are born again of the Spirit, shall certainly persevere to the end, and can never fall away either totally or finally from the state of grace. Their possession of the gift is further the source of assurance of final salvation. The ‘final perseverance of the saints’ is gratuitous, irresistible, inamissible, and certain.

The Augustinian positions continued throughout the Middle Ages to agitate, in the way of action and reaction, the thought of theologians. The Council of Orange_ dealt with current perplexity, but in a superficial manner. The constructive genius of St. Thomas Aquinas systematized the general idea of St. Augustine in consistency with numerous points of doctrine that had emerged between St. Augustine’s day and his._ Of the Reforming divines both Luther and Calvin held to its strict statement: Calvin, like St. Augustine, treats of it particularly._ The Council of Trent, ostensibly opposing the Reformed heresies, departed widely from genuine Augustinianism. While condemning Pelagianism in asserting that the justified cannot persevere without a special help of God, but with it can, it yet makes the power of perseverance to reside in the human will co-operative with Divine grace. The Divine gift, while wholly of God’s grace, is neither irresistible nor indefectible: it may be lost not only partially and temporarily but totally and finally. Lost grace may be restored. Of final perseverance there never can be full assurance. The one certainty open to the saint is the obligation to the steadfast use of the whole ensemble of spiritual means whereby the human will is enabled to persevere unto the end and so be preserved in the state of grace. Of such means the chief are the impetrative power of prayer and the sacraments. The ‘final perseverance of the saints,’ while of Divine gratuity, is not irresistible nor inamissible, nor certain._

Within Protestantism strict Calvinism suffered various mitigations at the hands of Calvinists themselves;_ and direct attack from the Arminians (later, Wesleyans), who opposed the doctrine on its unconditional side,_ arguing that those who were once regenerated may by grieving the Spirit of God fall away and perish everlastingly. The Synod of Dort condemned Arminianism and reaffirmed ‘high’ Calvinism._

The controversy has in modern theology lost its force. Its vitality is seen to depend on a facile confusion of the two factors entering into the experience it seeks to explain: viz. the religious and the moral. It is part of the religious consciousness to ascribe sovereignty to God and to trace the causation of everything to the eternal purpose. This is a definite experience which can be seen in every prophet. He knows that there is nothing haphazard in his life; that everything in it is caused not casual; that the cause came as a call to which his soul responds; that this, true in the smaller things of life, is equally true of the great things of the soul, in which, as it seems, the spirit of man is more a passive recipient than an active agent, for all the higher reserves of the religious life are mystical. This religious conviction is distinctive of all the supreme spiritual personalities. In their view there is no hint of a dual causality of the soul’s life of grace. The religious consciousness is constituted by the sense of dependence upon God. The moral life is as truly constituted by the invincible exercise of independent force of character, and the more dependent the spiritual sense the more intense the moral independence. For grace and faith are ‘lively’-vital: they have moral energy impelling to action, not repose. Thus in the actual experience of the Christian life a firm belief in the doctrine of perseverance excludes all carnal security and laxity: it is ever accompanied by a deep sense of the possibility of failure and of the absolute necessity of using the utmost effort in order to win final success. There is no perseverance without conscious determined persevering. These two constituent features are not to be separated, since they have neither independent origin nor independent exercise._ It is not that the one is of God’s gift, the other of man’s effort and initiative. It is that the Divine grace besetting man’s heart, when turned to Him, engirds and subdues every interior faculty and quality ( Philippians 3:21), implanting in each the dynamic of Divine affection unto constant, increasing ethical issue, ‘working mightily unto every good word and work.’ The Christian faith and ethics co-exist in inseparable unity. The steady tendency of religion is towards holiness; the grace of God in Christ is wholly regulated by the inner purpose to make good men. It is not just, therefore, to minds of the predestinarian type to charge them with ‘austerity of logic’_ or ‘false supernaturalism,’_ as if their doctrine were a simple immediate deduction from an absolute idea having no living reference to inner emotion. The great predestinationists were ‘the most Christian men of their generation’;_ their theology was the expression of its dominant conception in interpreting the relation of man to God. They are not ignorant of the sphere of man’s effort: they insist upon it with impressive ‘austerity.’_ But to them it is a sphere, concentric with, but smaller than, that of reliance upon God, in which true religion consists, and in which it does truly consist as an energy, spiritual, eternal, persistent, inspiring indefinite advance in righteousness, and delivering the growing soul from all trembling uncertainties as to resources and equipment, prospects, final goal. This is the absolute datum (not idea) set forth in the predestinarian definitions of election and perseverance: it is a datum of soul perception and persuasion induced by the soul’s experience of the Power that holds it and guides and guards it, the only adequate equivalent of the profound apostolic intuition: ‘in God we live, and move, and have our being’ ( Acts 17:28)._

1. The religious persuasion.-The religious persuasion has deep roots; the only attainments of which it is the inspiration are so high that nothing short of the recesses of richest truth suffice for the soil of their growth-the heavenliest forces known to the apostles. These are: (1) the will of God, (2) the pattern of Christ, (3) the life of the Spirit, (4) the fellowship of faith, (5) the heavenly inheritance.

(1) The will of God is the strongest, as it is the most comprehensive, support of the assurance of salvation: there can be none more secure or ample. The will of God holds the primacy in ‘all creation’ ( Romans 11:36, etc.). In the natural world it is central; all the forces of nature are but manifestations or outgoings of the force of will, and of one will-that of the Creator. His will is also central in the realm of spiritual life, wherever that is true and progressive; the higher life of humanity is simply the will of God realizing itself according to its own purpose, not only in spite of the resistance of the countless hostile wills of men, but by means of that resistance, as the will of a perfect righteousness. Because of its primacy, there is no reasonable relation to it but that of obedience: there is no hope of successful life except in conformity to it, since it must in the end be done, God having of necessity by His own being to work always towards His own end. There is no other purpose of God for men ( Ephesians 1:4;  Ephesians 1:11) but that which is embraced within His all-wise, all-righteous designs ( Romans 12:1-2,  Galatians 1:4,  Ephesians 2:10,  Colossians 1:9-10,  Hebrews 10:10;  1 Peter 2:15,  1 Timothy 2:4). Moreover, a resolute renunciation of man’s will in self-surrender to God’s has for result the new nature like His, increase in strength, triumph in effort after holiness. It is the mightiest forge of personality ( Romans 5:1-6;  Romans 8:2;  Romans 8:13,  Galatians 5:22-26,  Ephesians 3:16-19;  Ephesians 5:9-10;  Ephesians 5:17, etc.), thereby evidencing that it is of God ( Philippians 2:13,  2 Timothy 2:19) and His will ( 1 Timothy 2:4,  Hebrews 2:4, etc.). We are thus assured that His will is our sanctification ( 1 Thessalonians 4:3), a fact of indubitable certitude warranted by the Divine promises, which are of life ( 2 Timothy 1:1,  1 John 2:25) to all men ( Acts 2:39;  2 Peter 1:4;  2 Peter 3:13) from a faithful God ( Hebrews 6:17,  1 Thessalonians 5:24,  1 Corinthians 1:9,  2 Thessalonians 3:3,  Hebrews 10:23;  1 Peter 4:19,  Titus 1:2) and fulfilled in Christ ( Acts 13:32-33,  2 Corinthians 1:20,  Romans 15:8,  Revelation 5:5), who as the Word liveth in the saved ( Romans 1:16,  1 Thessalonians 2:13,  James 1:18;  1 Peter 1:23); by the Divine power, appearing in Christ ( Acts 3:12;  Acts 3:16,  Romans 16:25,  1 Corinthians 2:5;  1 Corinthians 3:9,  2 Corinthians 4:7), producing in believers in Him the selfsame richness of character as is in Him ( Ephesians 1:19;  Ephesians 1:23;  Ephesians 3:20,  Colossians 1:11;  Colossians 1:29,  2 Corinthians 5:17-21;  2 Corinthians 9:8;  2 Peter 1:3); and by the Divine love ( Romans 8:28;  Romans 8:38-39), which is invincible. God’s promises are the expression of spiritual laws, the controlling forces of His power. Herein rests their reliable character. Their content furnishes everything requisite for the fullness of the sanctified life. He who has founded and begun all has also provided all for its complete advance to perfection and accomplishment. In His arrangements there can be no possible room for defect or caprice: there need be no dubiety in the expectation that what is needed for the ripening of the redeemed character is present. As a matter of fact it is present in the Son, communion with whom is the indispensable condition, as He is the sole ground, of growing personality. Accepting that condition, saints need have no fear; they are kept by the power of God through that same goodness that made the beginning. The Spirit who redeems will also sanctify ( 1 Corinthians 1:8,  2 Corinthians 1:20-21;  2 Corinthians 5:5,  Philippians 1:6;  Philippians 3:21;  Philippians 4:1,  1 Thessalonians 3:12-13;  1 Thessalonians 5:23,  2 Thessalonians 1:11-12;  2 Thessalonians 2:17,  2 Timothy 1:12;  1 Peter 5:10,  1 John 2:20).

(2) The pattern of Christ is a second principle of perseverance. The resources and exemplar of the new life are in Him. He is the Prince of Saints_ and their Sanctifier ( Ephesians 5:26). He is made of God unto them sanctification ( 1 Corinthians 1:30). His glory is their standard, contemplation of which is the influence of transformation and renewal ( 2 Corinthians 3:18). The graces of His character, mental and emotional, are reproduced in them by His might ( Colossians 1:9-11), and confirmed in them by communion with Him ( Colossians 2:6 f.,  Colossians 3:13;  Colossians 3:16-17). His fidelity they imitate ( Hebrews 3:2;  Hebrews 3:6;  Hebrews 3:12;  Hebrews 3:14). His love constrains them ( 2 Corinthians 5:14), bringing them to all the fullness of God ( Ephesians 3:19). In His might they fight the devil ( Ephesians 6:10-18) and stand. In His patience they run the race set before them ( Hebrews 12:1-2). As their Forerunner He has attained the hope of the heavenly inheritance and entered within the veil ( Hebrews 6:19-20). By the Divine power and symmetry of His godly life they partake of the Divine nature itself ( 2 Peter 1:2-4) in all moral and spiritual excellence ( 2 Peter 1:5-8). All this is accomplished by faith in Him.

The important features here are, firstly, the perfection of Christ’s Person, His completeness of character, its self-consistency. It is a living whole, in which the facts form, as it were, a co-operative brotherhood, interpervasive each of the others, each lending energy and colour to the whole, and combining in the highest cultivation of the moral and spiritual senses. As character it was made possible by His perfect love of the Father and consequent perfect union with Him. The second feature is the steadfastness of His striving, the devotion of Himself to the will of God to the uttermost, the absolute dependence of His heart on the Divine intimations of duty-a devotion and dependence that rendered Him always acceptable to the Father. It was a constancy never for a moment shadowed by even a thought of disaffection, fainting, or failure. It was a standing that was also a withstanding, a race that was also a continuous unceasing progress. Thirdly, we have the justification of His confidence. Having committed Himself to the Father, He was by the Father raised again, and exalted to His right hand in power and glory. Having given Himself to obedience, He was purified; to suffering, He was perfected. He had entered into the inheritance of life eternal. The prize was won, the goal was reached. The saint, persistent after the same manner, will achieve the same success. As Christ rested on God, the Christian rests on Christ, reposing on His Person, trusting in His companionship, relying on His Spirit, and so attains the end of his faith.

(3) The life of the Spirit is a third immediate evidence of perseverance; for the life of perseverance is just the Spirit in the soul, the life of God, and that brings with it its own self-witness. It is a life of freedom from sin ( Romans 8:1-17,  2 Corinthians 3:17), strength ( Romans 8:26), sanctification ( Romans 15:16;  1 Peter 1:2), new walk ( Galatians 5:16), spiritual gifts ( 1 Corinthians 12:8-11), spiritual discernment ( 1 John 2:20), spiritual blessings inconceivable to the natural understanding ( 1 Corinthians 2:10-14), faith and the moral virtues ( 1 Corinthians 12:3,  Galatians 5:22-26; 1 Peter 1, 2), and the love of God ( Romans 5:5), as well as that repentance which must daily testify to its existence in the Christian life ( Acts 5:31-32) as necessary, not simply as being preparatory to regeneration but as belonging to daily renewal. By the Spirit saints are sealed as God’s ( Romans 8:16,  Ephesians 1:13). He further is the earnest of the ultimate inheritance ( Ephesians 1:14) in the hope of which He keeps the saved life in actual obedience and growth in grace. By the Spirit believers know for certain (οἴδαμεν,  1 John 3:24) that God abideth in them. The life of the Spirit is thus one under the compulsion of (a) a lofty ideal, (b) ever-growing spiritual apprehension, (c) moral discrimination, (d) deepening gravity and fecundity of emotional force, (e) larger and more spontaneous obedience. But what are these, if not the essential unmistakable notes of the holy soul?

(4) The fellowship of faith is a fourth conviction of perseverance. ‘By this shall all men know,’ said Christ, ‘that ye are my disciples, that ye love one another’ ( John 13:35). That vindication of their standing in grace is never absent from the apostolic assurance. ‘Love the brotherhood,’ enjoins St. Peter ( 1 Peter 2:17). ‘Beloved, let us love one another,’ urges St. John ( 1 John 4:7). ‘Brethren, speak not evil one of another,’ pleads St. James ( James 4:11); ‘Have not the faith with respect of persons’ ( James 2:1); ‘Make perfect your faith in works to the brethren’ ( James 2:14;  James 2:22). ‘Let us consider one another to provoke unto love and good works; not forsaking the assembling of ourselves together,’ teaches Hebrews ( Hebrews 10:24-25;  Hebrews 13:1). St. Paul asserts that sin against brethren is sin against Christ ( 1 Corinthians 8:12; cf.  Romans 12:10), that disregard of one another is division of the Body and the Spirit ( 1 Corinthians 12:7;  1 Corinthians 12:12;  1 Corinthians 12:25), that the household of God must in unity keep itself fitly framed together ( Ephesians 2:19;  Ephesians 2:22; cf.  Acts 2:42). Saintly experience is not all in one mould, but all differences, however great, may serve to manifest the power and the plenitude of the sanctifying Spirit of grace, the innumerable varieties corroborating one another, and in their cumulative effect enhancing the impression made by each. ‘The glorious company of the Apostles, the goodly fellowship of the prophets, the noble army of the martyrs, the milder bands of the mystics’ perfect each other (cf.  Hebrews 11:40), as each proves ‘his conversation to be in heaven’ ( Philippians 3:20),_ and the fellowship of believers to be truly ‘the fellowship with the Father and with his Son, Jesus Christ’ ( 1 John 1:3).

(5) The heavenly inheritance provides a fifth support. It occupies a remarkable space on the apostolic horizon. It gives definite body to thought, purpose, and desire as the great hope ( Romans 5:2,  Ephesians 1:18-19;  Ephesians 4:4,  Colossians 1:5;  Colossians 1:27,  1 Thessalonians 4:13;  1 Thessalonians 5:8,  2 Thessalonians 2:13-17,  Titus 1:2;  Titus 2:13-14,  Hebrews 6:18-19;  Hebrews 7:19;  1 Peter 1:3-4;  1 Peter 1:13;  1 Peter 3:15,  1 John 3:2-3) in which the disciple rejoices, since it is life eternal ( Romans 6:23,  Ephesians 1:3;  Ephesians 1:14,  2 Timothy 4:8,  Titus 3:7,  Hebrews 6:5), the long-striven-for and appropriate culmination and consummation of this present life, according to God’s will ( 1 Corinthians 9:25,  2 Timothy 4:8,  James 1:12;  1 Peter 5:4,  Revelation 2:10;  Revelation 3:11, ‘crown of life’), life eternal which stands de facto realized in Christ, ‘which is our hope’ ( 1 Timothy 1:1), who is crowned with glory and honour ( Hebrews 2:9-10), with many crowns ( Revelation 19:12). Through the ascension of Christ Christian hope has a limitless reach._ It reaches outwardly into eternity, inwardly into the sanctuary on high. It looks to a hidden Kingdom of Glory-‘a salvation yet to be revealed’-into which it casts its anchor, keeping the soul firm and tranquil. It contemplates Him who wears its crown and sees in Him its own surety. His being there and thus renders the hope of entrance a certainty. It is a living hope ( 1 Peter 1:3), yielding vital stimulus to the whole nature it inhabits-sentiment, thought, will. The purpose of God, the character of Christ, the soul’s growth in goodness, the varieties of saintly experience, the hope of heaven-these are the dynamics of the redeemed and regenerated life, the pledges of holy attainment. Can we wonder if those who most felt their attraction and learned their strength claimed to possess in them a five-fold cord that could not be broken, a basis of spiritual existence irremovable and unshakable, whose sufficiency was wholly of God and filled life itself with an unquenchable joy (cf.  Romans 5:3,  Philippians 4:4,  1 Thessalonians 5:16;  1 Peter 1:8,  Hebrews 3:6,  Revelation 12:12) or that any attempt to claim for man ability or sufficiency should not appear other than religious illiteracy?

2. The moral endeavour.-The principles of perseverance, in virtue of their very nature as active impulse in union with fixed conviction, are pregnant with moral life. They are the reservoirs of the highest moral life and inspiration; they reveal to the persevering soul its exalted moral ideal and the rigorous method of realizing it; the acceptance of which is the probation of faith in steadfastness; its rejection, apostasy.

(1) The moral ideal regulating the virtue of perseverance is not vague; it is definite. The life of perseverance is a specific culture of the positive contents of the will of God, and that throughout their whole extent. To this the saints are ‘called’; it is the ‘heavenly calling’ of which they are partakers ( 1 Corinthians 1:9,  1 Thessalonians 4:7,  Galatians 5:13;  2 Peter 1:3,  2 Thessalonians 2:14,  Hebrews 3:1). Their κλῆσις is into a Kingdom of the Divine design, of positive order, ruled in righteousness by and according to His will, a sovereignty in fact as well as in idea, not a domain but a dominion, through its citizens growing in righteousness ( Romans 5:17;  Romans 8:10,  Ephesians 5:9;  Ephesians 6:14,  1 Timothy 6:11,  1 John 2:29;  1 Peter 1:15,  Revelation 19:8). Its content is Christ, and the righteousness is His actual life ( 1 Corinthians 1:30,  2 Corinthians 5:21,  Philippians 3:9). Its end is ‘to be found in him’ ( Philippians 3:9) and ‘by him to be presented blameless, unreproached, without spot’ in the end ( 1 Corinthians 1:8;  2 Peter 3:14,  Colossians 1:28). There is then a Divine order of life in which the Divine aim is fulfilled, its cardinal power being God’s holiness. That holiness, manifested in Christ’s Person, presents man’s nature in Him as it is in that order. Consequently, all moral effort of believers must be directed towards realizing His mind, imitating His example. His relation to God expresses the whole fullness of the human spirit’s energy of which it is competent. Out of His strength of belief in God’s holy sovereignty was born His dauntless perseverance. His path His saints pursue. They contemplate the holiness of God in Him, and ‘perfect themselves in holiness in the fear of God’ ( 2 Corinthians 7:1); they ‘obey the truth’ ( 1 Peter 1:22), they ‘abide in the light’ ( 1 John 1:6-7) and in the love ( 1 John 4:16).

These terms of themselves point to further features of the ideal law: it is not only righteous; it is personal, spiritual, progressive. Its excellency is that it is righteousness primarily and wholly: its highest excellency, that that righteousness is spirit not form, quality not a quantum, and of illimitable outlook-illimitable as God Himself. Its realization partakes of the process of a deepening friendship; the Divine Spirit donates itself to the responsive spirit of man, quickening its growing exercise of faculty, gradually and throughout the whole circumference of the spirit’s possible activity. The stronger personality does not override but inspires. As it succeeds increasingly in transferring its own powers to man’s, man is conscious of both revelation and regeneration, fresh knowledge and new character. Is it a process of conscious effort, a careful fulfilment of already known arrangements?-Scarcely. An acquaintance is not the product of certain rules, but the unconscious result of much association. The Divine life in man’s heart is largely an unconscious growth._ The main factor is association with God in self-surrender. At least His best gifts so come, by ‘waiting upon Him.’ The deliberate seeking of great experiences for their own sake is unwise, and likely to be unavailing. It follows further that religious duty is a given task, a ‘burden’ laid on the heart,_ which is straitened_ till it be accomplished. It does not come by subjective calculations but is put upon man as the objective task of doing God’s will in that lot and at that moment, even as the thinker devoted to the spirit of truth learns truths, or the artist in love with beauty paints pictures.

A second consequence is that the ideal life is to be found in the moral and spiritual realm. God is a Spirit, and they that seek His life in perseverance must seek Him in the spirit. There is a constant tendency to ‘seek Him’ by ‘searching the Almighty unto perfection’ in the grandiose constructions of the speculative intellect. It is imperative to have all speculative intimidations_ removed from the path of perseverance; like Bunyan’s lions, they only frighten the pilgrim.

A third consequence is that the ideal life works itself in the orderly, not in the abnormal. The will of God is essentially law. The life of God is not above law, whether in Himself or in His manifestation. His life in the soul of man is not inconsistent with Himself. When He works in us, He works according to law; for which reason His working calls for all our effort. It is His own order of life that He transfers to man; this can be done only through the laws of man’s nature of which He is Himself the author. Spiritual blessing is therefore not conferred in any scenic fashion but by power moving along the lines of normal life, and manifesting itself in its products. This is the best of all exaggerated psychological and mystical states: they have no value apart from their moral content and moral effect, they are subject to the law of righteousness.

A fourth consequence is that the ideal life is a principle for all living, not apart from living interests._ Religion that is true is not a technicality; it is the Divine presence and agency in life as a whole. It is not a speciality; it is the loyal, loving effort to make the will of God triumphant in all fields of human interest and activity-the soul, the family, society, art, letters. The difference between the elect and non-elect lies not in their sphere of work: they differ in their spirit. The worldling loses himself in the life of sense-things; the believer relates his life to God’s order of life and glorifies it by filling it with heroic devotion. To sum up, the life of perseverance is the life of conscience: a life of communion with God through the conscience and its steady enlightenment by His law. All exaltations of inner feeling, raptures, anomalous experiences must pale before the orderly interaction of religious thought, feeling, moral will which this education of conscience entails. Man’s predestinarian days are days of conscience,_ and aim not at ‘religious experiences’ but at righteousness._ They lay unchallengeable insistence on the truth that the changed life, the clean heart, the strengthened will, the deeper moral insight, the spirit of uprightness, are alone acceptable to God, the noblest fruits of faith, the prime factors of holiness. This ideal is laid upon men by God, not to impose a harder law, but from His consuming passion to bring them to the fullest life.

(2) Corresponding to the exalted character of the ideal itself is the method of its fulfilment. Its rigour is uncompromising. Its exhortation is incessant. The earnestness with which it is urged and the importance attached to it by each apostle are conspicuous in every Epistle. Remarkable are the energy of the metaphors and the extent and solemnity of the terms employed to characterize it. It is fundamentally the holding fast of a position. Its most notable description is given in  Ephesians 6:10-18, an analysis of which will disclose all the parts that here follow, gathered from the other NT writings. Saints are saints-they occupy the position; they are in the state of grace; their whole attention, devotion, labour, is to keep it, and to stand ( Romans 14:4,  1 Corinthians 16:13,  2 Corinthians 1:24,  Ephesians 6:13,  Philippians 1:27;  Philippians 4:1,  1 Thessalonians 3:8;  1 Peter 5:12). St. John’s word is ‘abide in’ ( 1 John 2:24;  1 John 3:6;  1 John 4:12;  1 John 4:16,  2 John 1:2); in Hebrews there are various words ( Hebrews 2:1;  Hebrews 3:6;  Hebrews 3:12;  Hebrews 3:14;  Hebrews 4:14;  Hebrews 6:11;  Hebrews 10:2;  Hebrews 10:23;  Hebrews 10:35); St. James’ word is ‘unstable,’ ‘wavering’ ( James 1:6-8); in Revelation it is ‘hold fast’ ( Revelation 2:25;  Revelation 3:11; cf.  Hebrews 4:14;  Hebrews 10:23).

This holding fast involves a two-fold strenuousness: (a) in fighting evil; (b) in reaching out to the goal (the good fight of the faith, the racing in the arena,  1 Timothy 6:12,  Hebrews 12:1; cf.  1 Corinthians 9:26,  2 Timothy 4:7,  2 Corinthians 7:5;  2 Corinthians 6:14,  Ephesians 6:12,  1 Corinthians 9:26,  Philippians 2:16,  1 Peter 5:8, etc.). The effort is an appeal to every power of the soul: to sobriety ( 1 Thessalonians 5:8,  Titus 2:2;  Titus 2:4;  Titus 2:6;  1 Peter 1:13;  1 Peter 4:7;  1 Peter 5:8,  1 Timothy 2:9;  1 Timothy 2:15), to watchfulness ( Colossians 4:2,  1 Corinthians 16:15,  1 Thessalonians 5:6;  1 Peter 4:7;  1 Peter 5:8,  2 Timothy 4:5,  Revelation 3:2;  Revelation 16:15,  2 Corinthians 6:5,  Ephesians 6:18), to diligence ( Hebrews 12:15; Hebrews 12 : 2 Peter 1:5;  2 Peter 1:10,  1 Corinthians 15:58,  Galatians 6:9,  Philippians 3:14,  2 Thessalonians 3:13,  Hebrews 6:12;  2 Peter 3:14), and to progress ( Hebrews 6:1, etc.); above all to patience and steadfastness ( 1 Thessalonians 1:8;  1 Thessalonians 5:14,  2 Thessalonians 1:4,  1 Timothy 6:11,  2 Timothy 3:10,  Titus 2:2,  Hebrews 10:36; Hebrews 10 : 2 Peter 1:6,  Revelation 1:9;  Revelation 2:2;  Revelation 2:19,  1 Corinthians 15:58,  Hebrews 3:14;  Hebrews 6:19;  1 Peter 5:9,  Colossians 2:5;  2 Peter 3:17). It is a steadfastness in faith, truth, hope, love, in the gospel, in all duty, but particularly under trial ( Romans 5:4;  Romans 12:12,  James 1:3-4;  James 5:7-8;  James 5:10;  1 Peter 1:1-8;  1 Peter 2:20,  Revelation 13:10;  Revelation 14:12). Of so much patience and steadfastness there is need, because the life and the truth in the disciple will be, as in Christ, hated of the world, with a hatred enhanced both by the circumstances of life itself and by the potency of ‘the flesh’ in themselves. Their loyalty to truth will be confronted by persecution; their loyalty to faith will be confronted by the powers of the world; their loyalty to righteousness will be confronted by the malice of the devil. In meeting these, patience, firmness, persistency, exertion of mind, of heart, of will are absolute requisites. Let them maintain themselves in them; as appointed of God for the ‘trial of faith.’

Here two points should be specially noted-first, the large sense in which all these terms are used; secondly, the inwardness of trial. What is so briety?-It applies to the whole nature-every part of which is to be awake; it really means awakeness._ What is watchfulness?-Again it applies to the whole nature; it is perceptiveness. What is patience?-It is that great-spiritedness which combines eagerness in striving with endurance in suffering. And suffering, what is it?-It at once reveals, confirms, develops faith. The spirit of the true Christian agonistes is slack in no element of its manifold nature; it hesitates at no sacrifice, is ready for all self-denial; it eagerly stretches and strains itself in self-discipline, above all in keeping itself disentangled, to follow after the prize of its high calling in Christ, which the persevering saint knows is within his grasp ( 2 Timothy 4:8), for God can keep him to it ( Romans 14:4)._ Slackness in wrestling, on the other hand, involves a loosening of all the parts of the nature which by the grace of perseverance have been girded up, and, according as it is indulged, leads by a variety of stages of lapsing to final apostasy, the total abandonment of the position._

3. The maintenance of perseverance by God.-(1) The life of perseverance construed as above implies the sole maintenance of its actual activity by God Himself. It is a life whose beginning, medium, and consummation proceed from Him, as its ground, motive, and goal. It is the life for man that alone provides the proper meaning to the lower worlds of nature and history-the life for which these are propaedeutic and preparatory. It is the life for humanity which alone is adequate to its natural capacities, satisfactory to its native aspirations, and provocative of its noblest heroisms. The modern mind may have moved away from the theological formulation of this persuasion: but not from the persuasion itself. It is learning eagerly the truth of the Divine Immanence in human nature as the key to the interpretation of God’s relation to man. How does that idea aid us intellectually in understanding the grace of perseverance?-It unquestionably contains suggestions of real cogency in its conceptions of God and man that render the relation between them more vital than ever and acceptable to modern thought. God is self-impartation;_ man is receptivity. Man therefore cannot be himself except in entire dependence on God. The dependence, too, is irresistible and inalienable: even the evil in man’s rejection of it is dependent.

(2) The religious persuasion of ‘being in perseverance’ is the firm assurance that we ‘have tasted of the heavenly gift and the powers of the world to come’ ( Hebrews 6:4-5). The assurance of eternity in us and for all future life is not an easy assurance when we seek to present the intellectual grounds of it. It is comparatively simple when we turn to the instincts of immortality which spring from the conquest of evil in us. Nothing can rob a man of his sense of individuality, which comes upon him as he passes from a moral victory and his conscience grows. Now that growth is steadfastly maintained in the probation of faith. Every moral conquest brings fresh impulses of moral vigour and hope. Every moral conquest brings fresh revolt against the old forces. Every moral conquest brings fresh certainty of ultimate success. Such results point infallibly to the besetting power being righteous. It is an inescapable environment: even in the instance when not receptivity on man’s part, but hostility, is offered, there follows hurt and loss. It is the same power which, obeyed, blesses; disobeyed, blasts.

(3) Let the idea be abandoned that the Divine indwelling is something sensuously presentable or emotionally definable, and it follows that the assurance of God’s operation in us is just the inner sense of reality that comes to us in moral living. Nature and grace are not so antithetic as to be incapable of mutual penetration: the step is easy to discover the need of grace to the best nature-that at least is the predestinarian’s plea. Holy love or righteousness, he argues, is the root of all life. For it all Nature is foreordained, prepared. For human life it is the one true formative force. In communion with God the springs of true life are unsealed. But holy love is of a higher nature than emotion: it denotes that quality in the nature of God that impels Him irresistibly to give Himself to His creatures. Hence in every spiritual fact attending on communion with Him, there is a momentum to moral duty. Thus here we stand. God, besetting all, moves all. His movement invites response from every single will; He waits on the start of our effort. That is not to take away from Him the initiative in salvation. Our effort is the beginning of His gift, the first stirring of ‘the grace that is in us’ from Him, and which can be ours in no other way. And so, after the start, throughout the whole of our moral growth, every new stirring in us is of our effort and of His gift and increase ( Philippians 2:12). We are never from first to last simple quietistic receivers of something infused. So indissolubly has God made us for Himself that we are the bearers (θεοφόροι), because incorporators, of a growing life which God quickens, as light awakes Nature and love the heart. Can such a condition be conceived of as intermittent?

Literature.-Besides the works referred to in the body of the article, the reader should consult theological text-books in connexion with Grace. There are articles in Schaff-Herzog_ (C. A. Beckwith), CE_ (J. F. Sollier), Hdb_ (G Ferries). On modern views consult R. Eucken, Christianity and the New Idealism, Eng. tr._, London and New York, 1909; J. R. Illingworth, Christian Character, London, 1904.

A. S. Martin.

Baker's Evangelical Dictionary of Biblical Theology

In the NIV the term "perseverance" occurs thirteen times, all in the New Testament. Verbal forms appear a total of eight times. The noun always translates the Greek word hypomone [Ὑπομονή]; the verbs translate several Greek verbs ( hypomeno [Ὑπομένω Ἀπομένω], epimeno [Ἐπιμένω], and kartereo [Καρτερέω]).

The root of hypomone [Ὑπομονή], the verb meno [Μένω], is often used of God's permanence in contrast to the mutability of human beings and the world. In hypomone [Ὑπομονή] there is the idea of energetic resistance, steadfastness under pressure, and endurance in the face of trials.

In the Septuagint the word refers to either confidence in or tense expectation of ("waiting on") the power or the faithfulness of God, who delivers his people ( Psalm 37:9;  Isaiah 51:5;  Micah 7:7;  Zephaniah 3:8 ). It is closely linked with the idea of hope ( Psalm 5:11;  7:1;  15:1;  16:7 ).

Passing into Judaism, hypomone [Ὑπομονή] appears as an inward work, of great profit to the righteous in Hebrew life. Abraham persevered in ten temptations (Jub. 17-18); Isaac, Noah, and the prophets stood fast (4Macc 13:12; 15:31; 16:21); the mother and her seven sons withstood the cruelty of the tyrant (16:1; 17:7) and conquered him (1:11). Such behavior was done "for the sake of God" (16:19).

In the New Testament, the main sense of hypomone [   2 Corinthians 12:12 ); others, more passive, show perseverance under suffering ( 2 Thessalonians 1:4 ). Such a stance— Paul boasting of the believers because of their steadfastnessstands in contrast to the ethics of the Greek world, which regarded this as demeaning behavior.

There are two main strands of teaching about perseverance in the New Testament: (1) the indicative or doctrinal-type statements, which basically describe the nature and the presence of this virtue in the lives of believers; and (2) the imperative or hortatory statements, stressing the need for or the results of perseverance. The only exception to this general pattern is one text in which Paul makes reference to "Christ's perseverance" ( 2 Thessalonians 3:5 ). Many scholars regard the genitive case here as subjective, denoting Christ as the model of perseverance for believers. Such understanding accords well with the frequent New Testament references to Christ as the example for his followers ( 1 Peter 2:21;  1 John 2:6 ).

The indicative or descriptive texts occur in the letters of Paul and James, in Hebrews, and in the Apocalypse. They refer to perseverance on the part of Paul ( 2 Corinthians 12:12 ), his converts ( 2 Thessalonians 1:4 ), Job ( James 5:11 ), Moses ( Hebrews 11:27 ), and the believers in Ephesus and Thyatira ( Revelation 2:2-3,19 ).

Paul's life consisted of many sufferings and hardships (see  2 Corinthians 11:23-33 ), circumstances associated with his ministry as an apostle. The word of the Lord to the newly converted Paul through Ananias was, "I will show him how much he must suffer for my name" ( Acts 9:16 ). As apostle, in both the synagogues and to Gentile audiences, he persisted, God working through him signs, wonders, and miracles.

Paul's converts in Thessalonica had endured persecutions and trials, their lives marked by perseverance and faith. They had suffered from their own countrymen ( 1 Thessalonians 2:14 ); they had undergone trials (3:3). Paul was concerned that the tempter might have tempted them (3:5). Yet they had persevered in faith (3:7) and would be counted worthy of the kingdom of God for which they suffered ( 2 Thessalonians 1:5 ).

James appeals to Job as an example of those who had persevered. While the prophets were examples of patience ( makrothymia [5:10, a term meaning "longsuffering" or "forbearance" ), Job's experience mirrored perseverance. He remained steadfast under very difficult situations. The conclusion James draws is that "the Lord is full of compassion and mercy" (5:11), probably basing his statement on the conclusion of the story of Job (42:10,12), where the blessing of the Lord on Job is described.

According to the Epistle to the Hebrews, Moses persevered in the face of the Egyptian king's anger "because he saw him who is invisible" ( Hebrews 11:27 ). One "sees" the "invisible" by faith, an expression used three times to describe Moses' response (11:24,27, 28).

Finally, in two of the letters addressed to the churches of Asia, the risen Lord assures believers that he knows of their perseverance ( Revelation 2:2-3,19 ). In the face of threats against orthodox teaching and against hardships they stood fast. The former were pressures from without; the latter inward endurance of trial, whatever the source.

The imperative or hortatory sorts of statements occur once in the Gospels ( Luke 8:15 ), and in the letters of Paul ( Romans 5:3-4;  1 Timothy 4:16 ), James (1:3-4,12), Peter ( 2 Peter 1:6 ), and the epistle to the Hebrews (10:36; 12:1).

In the parable of the sower, those who hear and produce a crop stand in contrast to the second and third types in the parable who fall away in time of trial, for they do not remain constant in adversity and they apostasize, or do not grow into maturity ( Luke 8:13-14 ). Thus, Jesus' parable is meant to encourage believers to produce "for the long haul."

In Paul's only use of the noun hypomone [   Romans 5:3-4 ) he shows the crucial importance of growth between justification (5:1) and the anticipated glory (5:2). In the interim there will be suffering, but that produces steadfastness, which in turn produces (approved) character. But, one may ask, how does this occur? Do not many rebel at suffering, and even curse God? Here the end of the process is in view, what suffering finally achieves.

Timothy is called to persevere ( epimeno [   1 Timothy 4:16 ). His persevering will result in his personal reputation being saved (cf.  1 Corinthians 9:27 ), and the people to whom he ministers attaining salvation.

Similar to Paul's words in Romans is the text in  James 1:3-4 . Testing leading to approval or showing genuineness, "develops perseverance. Perseverance must finish its work so that you may be mature and complete." But an important addition by James is the promise of "the crown of life" to those who, by their perseverance, show their love for God (1:12). Those who do persevere show their confidence in God's goodness and care, their sense that God loves them. That is an important motivation for withstanding the trial.

The list in which perseverance occurs in  2 Peter 1:5-7 is more extensive. This literary form, sometimes called climax or gradatio, was common in Stoicism and Greek popular philosophy, and occurs also in early Christian writings, although it is found otherwise only in  Romans 5:3-5 among the New Testament lists of virtues. This example of perseverance is set between God's gift of life (1:3-4) and the anticipation of being welcomed into the eternal kingdom of Christ (1:11). It is because of what God has bestowed that believers are exhorted to employ faith in producing virtue. Each of those listed is the means whereby the next is produced.

The writer of Hebrews stresses the need to persevere in order to "receive what he [God] had promised" (10:36). The expression "you need to persevere" underlines the moral effort involved in doing the will of God, and thus being eligible to receive the salvation God has promised (see 11:39). In 12:1 the writer calls on readers to divest themselves of everything that would hinder running the race, and persevere, while fixing their eyes on Jesus. He is the supreme model of perseverance, and the one who gives ultimate motivation.

Because God has bestowed the gift of life by grace through faith, continuance is urged upon believers. Growth into maturity is of the nature of salvation ( 1 Peter 2:2 b). God's grace continues to uphold and enable. Faith must be nurtured and strengthened. Hope points forward to the eschatological climax of salvation. That which God has prepared as an inheritance of believers can be attained. To those who persist he will give eternal life ( Romans 2:7 ).

Walter M. Dunnett

See also Assurance; Endurance

Bibliography . F. Hauck, TDNT, 4:581-87; A. S. Martin, DAC, 2:186-90; J. M. Gundry Volf, Paul and Perseverance .

Charles Buck Theological Dictionary

Is the continuance in any design, state, opinion, or course of action. The perseverance of the saints is their continuance in a state of grace to a state of glory. This doctrine has afforded considerable matter for controversy between the Calvinists and Arminians. We shall briefly here state the arguments and objections. And, first, the perfections of God are considered as strong arguments to prove this doctrine. God, as a Being possessed of infinite love, faithfulness, wisdom, and power, can hardly be supposed to suffer any of his people finally to fall into perdition. This would be a reflection on his attributes, and argue him to be worse than a common father of his family. His love to his people is unchangeable, and therefore they cannot be the objects of it at one time and not at another,  John 13:1 .  Zephaniah 3:17 .  Jeremiah 31:3 . His faithfulness to them and to his promise is not founded upon their merit, but his own will and goodness: this, therefore, cannot be violated,  Malachi 3:6 . Numb. 23: 19. His wisdom foresees every obstacle in the way, and is capable of removing it, and directing them into the right path. It would be a reflection on his wisdom, after choosing a right end, not to choose right means in accomplishing the same,  Jeremiah 10:6-7 . His power is insuperable, and is absolutely and perpetually displayed in their preservation and protection,  1 Peter 1:5 .

2. Another argument to prove this doctrine is their union to Christ, and what he has done for them. They are said to be chosen in him,  Ephesians 1:4 . united to him,  Ephesians 1:23 . the purchase of his death,  Romans 8:34 .  Titus 2:14; the objects of his intercession,  Romans 5:10 .  Romans 8:34 .  1 John 2:1-2 . Now if there be a possibility of their finally falling, then this choice, this union, his death and intercession, may all be in vain, and rendered abortive; an idea as derogatory to the divine glory, and as dishonourable to Jesus Christ, as possibly can be.

3. It is argued, from the work of the Spirit, which is to communicate grace and strength equal to the day,  Philippians 1:6 .  2 Corinthians 1:21-22 . If, indeed, divine grace were dependent on the will of man, if by his own power he had brought himself into a state of grace, then it might follow that he might relapse into an opposite state when that power at any time was weakened; but as the perseverance of the saints is not produced by any native principles in themselves, but by the agency of the Holy Spirit, enlightening, confirming, and establishing them, of course, they must persevere, or otherwise it would be a reflection on this Divine agent,  Romans 8:9 .  1 Corinthians 6:11 .  John 4:14 .  John 16:14 .

4. Lastly, the declarations and promises of Scripture are very numerous in favour of this doctrine,  Job 17:9 .  Psalms 94:14 .  Psalms 125:1-5 :   Jeremiah 32:40 .  John 10:28 .  John 17:12 .  1 Corinthians 1:8-9 .  1 Peter 1:5 .  Proverbs 4:18 . all which could not be true, if this doctrine were false. There are objections, however, to this doctrine, which we must state.

1. There are various threatenings denounced against those who apostatize,  Ezekiel 3:20 .  Hebrews 6:3;  Hebrews 6:6 .  Psalms 125:3-5 .  Ezekiel 18:24 . To this it is answered, that some of these texts do not so much as suppose the falling away of a truly good man; and to all of them, it is said, that they only show what would be the consequence if such should fall away; but cannot prove that it ever in fact happens.

2. It is foretold as a future event that some should fall away,  Matthew 24:12-13 .  John 15:6 .  Matthew 13:20-21 . To the first of these passages it is answered, that their love might be said to wax cold without totally ceasing; or there might have been an outward zeal and show of love where there never was a true faith. To the second it is answered, that persons may be said to be in Christ only by an external profession, or mere members of the visible church,  John 15:2 .  Matthew 13:47-48 . As to Matthew, ch. 13: 5: 20, 21. it is replied, that this may refer to the joy with which some may entertain the offers of pardon, who never, after all, attentively considered them.

3. It is objected that many have in fact fallen away, as David, Solomon, Peter, Alexander, Hymeneus, &c. to which it is answered, that David, Solomon, and Peter's fall, were not total; and as to the others, there is no proof of their ever being true Christians.

4. It is urged, that this doctrine supersedes the use of means, and renders exhortations unnecessary. To which it may be answered, that perseverance itself implies the use of means, and that the means are equally appointed as well as the end: nor has it ever been found that true Christians have rejected them. They consider exhortations to be some of the means they are to attend to in order to promote their holiness: Christ and his apostles, though they often asserted this doctrine, yet reproved, exhorted, and made use of means.

See Exhortation, Means

5. Lastly, it is objected that this doctrine gives great encouragement to carnal security and presumptuous sin. To which it is answered, that this doctrine, like many others, may be abused, by hypocrites, but cannot be so by those who are truly serious, it being the very nature of grace to lead to righteousness, Tit.ii. 10, 12. Their knowledge leads to veneration; their love animates to duty; their faith purifies the heart; their gratitude excites to obedience; yea, all their principles have a tendency to set before them the evil of sin, and the beauty of holiness.

See Witby and Gill of the Five Points; Cole on the Sovereignty of God; Doddridge's Lectures, lec. 179; Turretini Comp. Theologiae; loc. 14. p. 156; OEconomia Witsii, lib. 3: cap. 13; Toplady's Works, p. 476, vol. v; Ridgley's Body of Div. qu. 79.

Bridgeway Bible Dictionary

God requires of Christians not only that they believe the gospel, but also that they persevere in living according to the gospel, regardless of the difficulties they meet. Perseverance is proof of the genuineness of faith and leads to spiritual maturity ( John 8:31;  Acts 14:22;  Romans 5:3-4;  Colossians 1:21-23;  Hebrews 3:12-14;  Hebrews 4:1-11;  Hebrews 6:11-12).

When Jesus called people to believe in him, he made it clear that he was calling them into a continuous relationship with himself. Belief involved more than just a momentary decision; it involved a life of following him as a true disciple to the end ( Mark 8:34-38;  Mark 13:13;  Luke 9:57-62;  John 15:4-6; cf.  John 6:60; cf.  John 6:66-68). In one of his parables Jesus showed that some people profess to be believers, but later, by their lack of perseverance, prove not to be ( Mark 4:15-20).

Christians are able to persevere because of the power of God working within them ( Philippians 1:6;  Colossians 1:11;  1 Peter 1:5;  Judges 1:24;  Revelation 3:10). In addition to giving his people the promise of his power, God demands that they exercise self-discipline and effort. Christians must be on their guard and persistent in prayer if they are to endure firmly to the end ( Luke 21:36;  Colossians 4:2).

If people have true faith in God, they will prove it by their steadfast trust in his power and promises. Their perseverance is not something God rewards by giving them salvation, but something that gives proof of their salvation. It shows that their faith is genuine ( Mark 13:13;  Mark 13:22-23;  Luke 21:36;  Philippians 3:13-14;  2 Timothy 4:7-8).

At times people may be tempted to give up their Christian commitment. The source of their troubles may be the trials of life, persecution, desire for personal prosperity, worry, laziness or false teaching ( Mark 4:17-18;  Mark 13:13;  1 Timothy 4:1;  1 Timothy 6:10;  Hebrews 2:1;  Hebrews 10:32-39). Christians can fight against these temptations by training themselves in godliness, resisting the pressures of the world, continuing steadfastly in the truth they have believed, learning more of God through the Scriptures, and giving themselves wholeheartedly to whatever work God has entrusted to them ( 2 Thessalonians 2:14-15;  1 Timothy 4:7;  1 Timothy 4:15;  1 Timothy 6:11-12;  2 Timothy 2:10;  2 Timothy 3:14-17;  Hebrews 4:14;  Hebrews 6:1-3;  Hebrews 10:23;  Judges 1:20-21).

The outcome of Christian endurance will be the experience of salvation in its fullest expression at the return of Jesus Christ ( Romans 8:24-25;  2 Timothy 4:7-8;  1 Peter 1:6-9;  Revelation 2:26-28). The expectation of Christ’s return is therefore a constant incentive to perseverance ( Matthew 24:45-51;  1 Thessalonians 5:23;  2 Timothy 2:11-12;  James 5:8;  2 Peter 3:14;  2 Peter 3:17;  1 John 2:28).

Holman Bible Dictionary

 Ephesians 6:18 proskarteresei  Hebrews 12:1 hupomones

The background setting for the idea of perseverance blossomed out of the context of persecution and temptation. The believer was expected faithfully to endure and to remain steadfast in the face of opposition, attack, and discouragement. The New Testament writers were forthright in advising believers to be consistent in prayer ( Ephesians 6:18;  Philippians 4:6 ), and they employed athletic imagery to remind Christians to be effectual as they trained in the ways of God ( 1 Corinthians 9:24-27;  Romans 12:11-12;  Hebrews 12:1-12 ). Israel's failure of faithfulness in the Exodus was also a haunting picture for Christians, and the inspired New Testament writers found it to be an important basis for warning (see  1 Corinthians 10:1-14;  Hebrews 3:7-19 ). They were committed to making absolutely clear that the requirements of Christian living were recognized as an essential element of Christian believing. Authentic life and true belief are both necessary parts of being a Christian.

While the warnings are very stern, especially in Hebrews ( Hebrews 2:3;  Hebrews 6:1-8;  Hebrews 10:26-31 ), the New Testament writers were firmly convinced that those who truly committed themselves to Christ should persevere to the end because they had gained a new perspective and become a people who would not treat lightly the biblical admonitions (compare  Hebrews 6:9-12;  Hebrews 10:39 ). They believed Christians would finish the race because Christians would focus their attention on Jesus, the lead runner and model finisher of their faith ( Hebrews 2:10;  Hebrews 12:1-2 ).

In the early church Christians wrestled with the problem of the renouncers during and after periods of persecution.

Christians found in the model of Peter's restoration ( John 21:1 ) an important clue. Restoration for Peter was possible, but restoration still meant his death. Restoration for Christians, therefore, could be possible, but it demanded absolute seriousness for defectors. They would be expected to persevere thereafter even in the face of death. As time passed, however, baptism became regarded by some Christians as a bath which would provide cleansing from all types of sin, including renunciation. Some would thus delay baptism almost to the time of death to guarantee that all sins in life would be expunged. The need was seen by these Christians for a final rite to care for such post-baptismal, unconfessed sins. Others found such views of baptism and extreme unction to be foreign to New Testament perspectives.

But the perseverance of the saints is one of the great theological ideas that needs to be reaffirmed in this era. It is the human side of the salvation equation, and it deals with faithfulness of Christians in matters of God's will ( James 1:25 ). It encompasses the taking seriously of human weakness, without denying the mysterious nature of God's patience with His people. It permits of judgment concerning the way people live in this world, but it does not exclude God's abundant graciousness.

Persevering Christians take prayer seriously as a reflection of life. They recognize the way of love and forgiveness because they understand the nature of human weakness and divine help. They know they have experienced grace beyond their human capacities. Persevering Christians recognize that the warnings of the Bible are meant for them to obey and that Christ gave His life to transform their lives. Perseverance is thus a call to faithfulness, but it is also an affirmation that somehow, in spite of our failures, God will bring His committed people through the difficulties and concerns of life to their promised destiny in Christ.

Gerald L. Borchert

Charles Spurgeon's Illustration Collection

'A poor woman had a supply of coal laid at her door by a charitable neighbour. A very little girl came out with a small fire-shovel, and began to take up a shovelful at a time, and carry it to a sort of bin in the cellar. I said to the child, 'Do you expect to get all that coal in with that little shovel?' She was quite confused at my question, but her answer was very striking, 'Yes, sir, if I work long enough.'

Humble worker, make up for your want of ability by abundant continuance in well-doing, and your life-work will not be trivial. The repetition of small efforts will effect more than the occasional use of great talents.

Webster's Dictionary

(1): ( n.) Continuance in a state of grace until it is succeeded by a state of glory; sometimes called final perseverance, and the perseverance of the saints. See Calvinism.

(2): ( n.) The act of persevering; persistence in anything undertaken; continued pursuit or prosecution of any business, or enterprise begun.

(3): ( n.) Discrimination.

King James Dictionary

PERSEVE'RANCE, n. L. perseverantia. See Persevere.

1. Persistence in any thing undertaken continued pursuit or prosecution of any business or enterprise begun applied alike to good or evil.

Perseverance keeps honor bright.

Patience and perseverance overcome the greatest difficulties.

2. In theology, continuance in a state of grace to a state of glory sometimes called final perseverance.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

is the continuance in any design, state, opinion, or course of action. In theological science the perseverance of the saints is a doctrine so named, which teaches that those who are truly converted by the Holy Spirit shall never finally and totally fall from grace, but shall hold out to the end and be saved. This doctrine has afforded considerable matter for controversy between the Calvinists and Arminians, the former maintaining this doctrine of Final Perseverance, the latter denying it. We shall briefly state the arguments of the Calvinists and the objections made by the Arminians.

The advocates of the doctrine of Final Perseverance found their belief upon the decree of God, whereby he has predestinated the elect to grace and glory; inferring that therefore they will certainly persevere;. and arguing that their perseverance is a part of their election, for God has decreed to keep such persons that they should not fall. (The Bible passage very generally quoted to prove the perseverance of the saints, in connection with foreordination, unconditional election, etc., is  Romans 8:28-30.) It is thus; stated in the Westminster Assembly's Confession of Faith: "They whom God hath accepted in his beloved, effectually called and sanctified by his Spirit, canneither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the: end, and be eternally saved." According to the Calvinistic theory of regeneration, the soul is chosen by God from eternity, its conversion and regeneration are-wholly the work of the Holy Spirit, and the work, having been begun by God for his own good pleasure, will not and cannot be abandoned by him. Or, to quote, again the words of the Westminster Assembly's Confession of Faith, "This perseverance of the saints depends not upon their own free-will, but upon the immutability of the decree of election, flowing ‘ from the free and unchangeable love of God the Father: upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit, and of the seed of God within them; and the nature of the covenant of grace-from all which ariseth also the certainty and infallibility thereof." "The perfections of God," says Buck, "are a strong argument to prove this doctrine.

(1.) God, as a Being possessed of infinite love, faithfulness, wisdom, and power, can hardly be supposed to suffer any of his people finally to fall into perdition. This would be a reflection on his attributes, which are all pledged for their good, as a father of his family. His love to his people is unchangeable, and therefore they cannot be the objects of it at one time and not at another ( John 13:1;  Zephaniah 3:17;  Jeremiah 31:3). His faithfulness to them and to his promise is not founded upon their merit, but upon his own will and goodness; this, therefore, cannot be violated ( Malachi 3:6;  Numbers 23:19). his wisdom foresees every obstacle in the way, and is capable of removing it, and directing them into the right path. It would be a reflection on his wisdom, after choosing a right end, not to choose right means in accomplishing the same ( Jeremiah 10:6-7). His power is insuperable, and is absolutely and perpetually displayed in their preservation and protection ( 1 Peter 1:5).

(2.) Another proof of this doctrine is their union to Christ, and what he has done for them. They are said to be chosen in him ( Ephesians 1:4), united to him ( Ephesians 1:23), the purchase of his death ( Romans 8:34;  Titus 2:14), the objects of his intercession ( Romans 5:10;  Romans 8:34;  1 John 2:1-2). Now if there be a possibility of their finally falling, then this choice, this union, his death and intercession, may all be in vain, and rendered abortive; an idea as derogatory to the divine glory, and as dishonorable to Jesus Christ, as possibly can be.

(3.) It is proven also from the work of the Spirit, which is to communicate grace and strength equal to the day ( Philippians 1:6;  2 Corinthians 1:21-22). If, indeed, divine grace were dependent on the will of man, if by his own power he had brought himself into a state of grace, then it might follow that he might relapse into an opposite state when that power at any time was weakened; but as the perseverance of the saints is not produced by any native principles in themselves, but by the agency of the Holy Spirit, enlightening, confirming, and establishing them, of course they must persevere, or otherwise it would be a reflection on this Divine Agent ( Romans 8:9; Corinthians 6:11;  John 4:14;  John 16:14).

(4.) Lastly, the declarations and promises of Scripture are very numerous in favor of this doctrine ( Job 17:9;  Psalms 94:14;  Jeremiah 32:40;  John 10:28;  John 17:12;  1 Corinthians 1:8-9;  1 Peter 1:5;  Proverbs 4:18), all of which could not be true, if this doctrine were false."

According to the Arminian theology, on the other hand, the Spirit of God is equally ready and willing to act upon all hearts; its efficacy over some rather than others depends solely upon their own free-will in choosing Christ, and yielding to the influence of the Spirit; hence, if they thereafter choose again to reject Christ, and steel themselves against the continuing influences of the Holy Spirit, they can do so, in which case they are said to have fallen from grace. This possibility of the final apostasy of the saints, Arminians assert on the authority of  Hebrews 6:4, as well as of the many warnings against falling away which the Scriptures contain ( Ezekiel 7:20;  Ezekiel 18:24 ;  Hebrews 6:3;  Hebrews 6:6;  Psalms 135:3-5), and inasmuch as it is foretold as a future event that some should fall away ( Matthew 24:12-13;  John 15:6;  Matthew 13:20-21), and that many have in fact fallen away, as David, Solomon, Peter, Alexander, Hymenaeus, etc. This last point has become of so much importance in the controversy that those who hold to the doctrine of the final perseverance of the saints maintain that they may temporarily fall away into sin, and suffer loss by their inconsistency and backsliding, and also that those cases in which seeming Christians abandon their Christian profession and hope altogether, are explained by the declaration that the conversion in such cases was a spurious one. The Calvinists go even so far as to claim that "the difference between Arminian and Calvinist on this subject, though very considerable, is less, practically, than has sometimes been supposed, since both agree that one may give all the external evidences of having commenced a Christian life, and yet fall away and be finally lost. The real difference between them is that the Arminians hold that in such a case the professor of religion was really a Christian, but lost his religion by turning his lack upon Christ; while the Calvinist holds that the appearances were deceitful, and the professed Christian was never really a child of God" (Dr. Lyman Abbott); or, as Mr. Edwards says of all apostates, "They had no root, no oil in their vessels." To this mode of arguing the question Arminians take decided exception, since the fact that professed saints do not persevere does not prove that all real ones will do so. More properly expressed, the Calvinistic proposition stands thus: "Professed saints do not persevere. Therefore all real saints will persevere." The exposure of the hypocrite the Arminian denies to be proof that the real saint cannot apostatize, and though David and Peter were finally restored, it does riot prove that either had grace in his heart at the time of his fall. "To assert this," says Nash, "in the case of David, is to assert that a murderer and an adulterer hath eternal life abiding in him; and to assert it in the case of Peter, is to assert that a person may be in a state of grace and yet profanely deny Christ." Besides, this doctrine absolutely places the Christian higher than Adam stood in his primeval state. (See Perfection).

Even in his first trial Adam could fall. According to Calvinism, the Christian has reached a point where he can no more be liable to fall from God. It also removes the decision of a question from its proper jurisdiction — the final judgment — and places it at the point of conversion. It teaches that when a person becomes truly converted he is absolutely assured of eternal life, and of course his meetness for heaven is prospectively settled, and therefore, granting the conversion to be genuine, the judgment-day becomes a farce. But the most common objection raised by the Arminians is that the doctrine of final perseverance makes men careless concerning virtue and holiness, and supersedes the use of means and renders exhortation unnecessary. Its advocates, however, reply that this objection is not valid against them, "the true doctrine of Perseverance of Saints being one of perseverance in holiness and giving no encouragement to a confidence of final salvation which is not; connected with a present and even an increasing holiness," or, as Abbott puts it: "Both Calvinist and Arminian agree in urging all professed Christians to exercise diligence in making their calling and election sure, the one that they be not deceived, the other that they lose not what they have gained." The Church of England, without pronouncing any authoritative opinion on this question, declares in the 16th Article that "after we have received the Holy Ghost, we may depart from grace given, and fall into sin; and by the grace of God may rise again." "To our own safety our own sedulitv is required," is the sentiment of Hooker, in his sermon on The Certainty and Perpetuity of Faith in the Elect. See Beza, Principles; Whitby and Gill, On the Five Points; Calvin, Institutes, bk. 3, ch. 23; Williston, Harmony of Divine Truth (art. on Persev.); Cole, Sovereignty of God; Booth, Reign of Grace; Doddridge, Lectures, lect. 179; Turretin, Comp. Theology, loc. 14, p. 156; Witsius, OEconomia; lib. iii, ch. 13; Topladyt, Works, v. 476; Ridgley, Body of Divinity, qu. 79; Wesley, Works, 6:50; Fletcher, Works; Watson, Institutes; Hall, Help to Zion's; Travellers; Newton, Works; Edwards, Works, 3:509-532; Dwight, Theology, serm. 87; Fuller, Works; Goodwin, Works, p. 238, 280; Cunningham, Hist. Theol. 1:355 sq.; 2:490 sq.; Hodge, Doctrinal Theology (see Index); Whately, St. Paul (essay 4); Browne, Expos. of the XXXIX Articles; Brit. and For. Ev. Rev. 35:222; Christian Remembr. Jan. 1856, p. 158; Christian Journal, vol. 8; Nevin, in Mercersb. Rev. 1857, p. 73, 197; Griffin, Park Street Lectures; Scott, Synod of Dort, p. 220; Olivers, Perseverance; Nash, Perseverance.

International Standard Bible Encyclopedia

pûr - sḗ - vēr´ans  : The word occurs only once in the King James Version (  Ephesians 6:18 ), where it refers quite simply to persistence in prayer. In theology (especially in the phrase "final perseverance") the word has come to denote a special persistency, the undying continuance of the new life (manifested in faith and holiness) given by the Spirit of God to man. It is questioned whether such imparted life is (by its nature, or by the law of its impartation) necessarily permanent indestructible so that the once regenerate and believing man has the prospect of final glory infallibly assured. This is not the place to trace the history of a great and complex debate. It is more fitting here to point to the problem as connected with that supreme class of truths in which, because of our necessary mental limits, the entire truth can only be apprehended as the unrevealed but certain harmony of seeming contradictions. Scripture on the one hand abounds with assurances of "perseverance" as a fact, and largely intimates that an exulting anticipation of it is the intended experience of the believer (see  John 10:28 above all, and compare among other passages   Romans 8:31-37;  1 Peter 1:8 ,  1 Peter 1:9 ). On the other hand, we find frequent and urgent warnings and cautions (see e.g.  1 Corinthians 8:11;  1 Corinthians 9:27 ). The teacher dealing with actual cases, as in pastoral work, should be ready to adopt both classes of utterances, each with its proper application; applying the first, e.g., to the true but timid disciple, the latter to the self-confident. Meanwhile Scripture on the whole, by the manner and weight of its positive statements, favors a humble belief of the permanence, in the plan of God, of the once-given new life. It is as if it laid down perseverance" as the divine rule for the Christian, while the negative passages came in to caution the man not to deceive himself with appearances, nor to let any belief whatever palliate the guilt and minimize the danger of sin. In the biographies of Scripture, it is noteworthy that no person appears who, at one time certainly a saint, was later certainly a castaway. The awful words of  Hebrews 6:4-6;  Hebrews 10:26 ,  Hebrews 10:27 appear to deal with cases (such as Balaam's) of much light but no loving life, and so are not precisely in point. Upon the whole subject, it is important to make "the Perseverance of the Saviour" our watchword rather than "the Perseverance of the saint."