Scripture teaches that those whom God loves, he never leaves. Whom he predestines, he preserves. Those he effectually calls, he effectually keeps. Whom he regenerates, he never rejects. The ones he forgives, he never forsakes (Ps. 37:28, John 10:28-29, Rom. 8:35-39, Phil. 1:6, 1 Cor. 1:7b-8a, etc.). The perseverance of the saints is a clear – and comforting! – teaching of Scripture.
There are, however, some verses that might make one pause when it comes to perseverance. One such text is Hebrews 6:4-6: For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame (NASB).
We can’t just throw those verses out if we don’t like them! At the same time, we must realize they won’t contradict other teachings in Scripture. I appreciate how John Owen handled these verses in his commentary on them. Here’s a helpful excerpt which I’ve edited very slightly:
That the people here intended (in Heb. 6:4-6) are not true and sincere believers, in the strict and proper sense of that name, at least they are not described here as such; so that from this nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy.
For, (1.) There is no mention of faith in their full and large description, or believing, either expressly or in equivalent terms; and in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state.
And, (2.) There is not any thing ascribed to these persons that is peculiar to them as such, or discriminative of them, as taken either from their special relation unto God in Christ, or any such property of their own as is not communicable unto others. For instance, they are not said to be called according to God’s purpose; to be born again, not of man, nor of the will of flesh, but of God; nor to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor do they have any other characteristical note of true believers ascribed to them.
(3.) They are in the following verses compared to the ground on which the rain often falls, and beareth nothing but thorns and briers. But this is not so with true believers. For faith itself is an herb peculiar to the enclosed garden of Christ, and fit for him by whom we are dressed.
(4.) The apostle afterwards discoursing of true believers, does in many particulars distinguish them from such as may be apostates; which is supposed of the persons here intended, as was before declared. For, [A.] He ascribes to true believers in general “better things, and such as accompany salvation,” verse 9. [B.] He ascribes to true believers a “work and labor of love,” as it is true faith alone which worketh by love, verse 10; whereof he speaks not one word concerning these. [C.] He asserts their preservation; 1st, On the account of the righteousness and faithfulness of God in verse 10; 2nd, of the immutability of his counsel concerning them, in verses 17 and 18. In all these and many other instances he puts a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of the apostates’ sin in falling away by the principal privileges whereof they were made partakers, here is not one word, in name or thing, of those which he expressly assigns to be the chief privileges of true believers, Rom. 8:27–30.
John Owen, An Exposition of the Epistle to the Hebrews, ed. W. H. Goold, vol. 22, Works of John Owen (Edinburgh: Johnstone and Hunter, 1855), 84.
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