Is Kirkland’s assessment portrayal of perseverance accurate? In regards to some, arguably hyper-Calvinists, and even at times possibly for Calvin, yes. But, does it apply to all Calvinists? The answer is an emphatic, “No!”
First, using MacArthur’s comment about some of those attending church possibly being defectors who don’t know it yet as an example of the Calvinist denial of eternal security is a blatant category error, perhaps even a deliberate misrepresentation.
MacArthur, biblically speaking, is spot-on. What he is describing is something Jesus taught in the Parable of the Sower. Two of the four types Jesus speaks of, the seed sown in rocky ground, and the seed sown among the thorns, for a time may be regular church attenders. One will start with joy, but having no root will fall away; the other will start out fine, but over time will succumb to life’s pressures. Neither represent a true believer. Not surprisingly, Kirkland avoids that scriptural reference.
Second, Kirkland never references the Reformed Confessions. He never mentions what they state about perseverance and eternal security. I suspect that is of necessity. If he had, his case concerning perseverance would disintegrate.
From the Westminster Confession: “This certainty is not a bare conjectural and probable persuasion grounded on a fallible hope, but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces . . . the testimony of adoption witnessing with our spirits that we are children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption” (Reformed Confessions Harmonized, page 127).
From the Canons of Dort: “This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God's promises, which He has most abundantly revealed in His Word for our comfort; from the testimony of the Holy Spirit witnessing with our spirit that we are children and heirs of God” (Reformed Confessions Harmonized, page 128).
Thus, the perseverance of the saints, their eternal security, at least for most, isn’t based on a life of near sinless perfection, but on God’s promises given in Scripture, no different from what the author himself insists. Romans 8:29–30 is key.
To me, the biggest weakness in Kirkland’s book is citing extremes, particularly regarding Calvin, but others as well, and then applying those extremes to all Calvinists. The only result is the creation of “straw-men” that Kirkland can then easily knock down.
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