Some people believe that a Christian who rejects Christ’s sacrifice or falls away from the Lord, loses his salvation or was never saved in the first place. Is this true? A common Bible passage they refer to is in Hebrews 10:26-31. Let’s take a look at this.
The author of the book of Hebrews is writing to Christians who are being pressured to return to Judaism and give up on their Christian faith. These Christians were in danger of returning to animal sacrifices for the forgiveness of their sins instead of holding fast to the all sufficient sacrifice of Jesus Christ (Heb. 2:1-18; 3:12; 7:11-28; 10:1-18).
After focusing on the sufficient sacrifice of Jesus on the Cross to perfect them and give them total acceptance before God (10:1-18), the writer of Hebrews admonishes his readers to boldly “draw near” to God in a “new and living way” without unbelief or consciousness of sin or guilt (10:19-22). They are to persevere in the faith (10:23) and Christian fellowship till Christ’s return (10:24-25), when the promise of the eternal inheritance will be awarded to those who persevere (cf. Heb. 9:15; 10:35-37).
The warning in Hebrews 10:26-31 applies to genuine Christians as do all the other warnings in the book of Hebrews. If one honestly looks at all the times “we” is used in this book (2:1, 3; 3:6; 4:3, 13; 7:26; 10:10, 19, 39; 12:1, 25; 13:6; et al), he would conclude that the author of Hebrews is including himself and is therefore addressing Christians. Let’s look at verse 26: “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins. ” The author’s use of “we” (hēmōn) in verse 26, also means he does not exclude himself from potential apostasy. The word “For” (gar) connects this section with the previous one (10:19-25) which is explicitly addressed to Christians. They are to hold fast to their Christian confession and not forsake assembling together (10:24-25). So this connective gar introduces the danger of “willfully” (10:26) not holding fast to their Christian confession and forsaking their assembling together. This danger in Hebrews 10:26-31 is the reason why they should not apostatize i.e. reject Christ’s sacrifice (10:1-18) and forsake assembling together (10:24-25).
Nothing in the transition from the encouragement section (10:19-25) to the warning section (10:26-31) suggests a change in audience. Both sections are to genuine Christians. Notice the phrase “the knowledge of the truth” (tēn epignōsin tēn alētheias) in verse 26 does not mean mere information here in light of the context, but a genuine and personal knowledge which only a believer in Jesus can possess. The only other usages of this phrase in the New Testament refer to believers (cf. I Tim. 2:4; 2 Tim. 2:25; 3:7; Titus 1:1). Also, the phrase in Hebrews 10:30, “His people” (ton laon autou) alludes to the fact that those who are to be judged are God’s people. They have been redeemed by Him.
To substantiate the genuineness of their Christian faith further, the author of Hebrews has already described his readers as having been “enlightened” by the Holy Spirit (Hebrews 6:4a; cf. 10:32), which leads to “tasting” or receiving the gift of eternal life (Hebrews 6:4b; cf. John 4:10; Rom. 6:23; cf. Heb. 2:9), which makes possible partnership (Hebrews 6:4c; cf. 1:9; 3:1, 14) with the Holy Spirit, under Whom they feed on the Word and taste God’s power (Hebrews 6:5). Only a believer can “fall away” from the Lord. One cannot fall away from the Lord unless he HAS the Lord. These Christians were in danger of returning to animal sacrifices for the forgiveness of their sins instead of holding fast to the all sufficient sacrifice of Jesus Christ (Heb. 2:1-18; 3:12; 7:11-28; 10:1-18).
Since these are genuine Christians, we know that they have everlasting life which can never be lost (John 10:28-29). Jesus promises that those who hear and believe His promise of everlasting life “shall not come into judgment” for their sins (John 5:24), including the sin of apostasy or turning away from Christ’s sacrifice. Christ guarantees that those who believe in Him will “never be cast out” of God’s family (John 6:37) nor will they ever die spiritually (John 11:25-26). No one and nothing can separate them from the love of God which is in Christ Jesus our Lord (Romans 8:38-39). Believers in Jesus are sealed by the Holy Spirit after hearing and believing the gospel, so that they will be safely and securely delivered to heaven in the future (Ephesians 1:13-14). God’s Word does not contradict itself. So it is important to interpret Hebrews 10:26-31 in a way that harmonizes with the clear teaching of salvation by grace through faith alone in Christ alone (John 3:15-16; Romans 4:5; Acts 16:31; Ephesians 2:8-9; Galatians 2:16; I John 5:1, 13).
In the background of this willful sin of apostasy (10:26), is the “presumptuous” sin in which no sacrifice was provided for (Numbers 15:29-31). So when a believer apostatizes, there is no place to turn to, to secure sacrificial protection against God’s temporal wrath and retribution. To turn one’s back on the only sacrifice that God accepts, is to fall under God’s temporal judgment. An apostate changes sides so to speak, and puts himself on the side of God’s enemies (James 4:4), and can therefore experience God’s fiery wrath (cf. Hebrews 6:4-8).
When Hebrews 10:27 says, “but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries,” it means that whereas no sacrifice for sins remains, there does remain a certain fearful expectation of judgment from God. Since fear is punishment (cf. I John 4:18), the fearful expectation is itself a part of God’s judgment on the Christian who departs from the Christian faith.
A more severe punishment is also in the mind of the author of Hebrews. “Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses.” (Hebrews 10:28). A quick, sure death accompanied a severe infraction of the Old Covenant (e.g. blasphemy, Lev. 24:11-16; murder, Lev. 24:17; Numbers 35:30; false prophecy, Deut. 18:20; etc.). But especially in mind here is idolatry and the rejection of the decision of a priest or judge (cf. Deut. 17:2-13), since Hebrews 10:28 alludes to Deuteronomy 17:6.
Please keep in mind that Solomon died while steeped in idolatry (I Kings 11:1-43) and yet he was a believer in the coming Messiah. God declared that Solomon would be His son and He, God, will be Solomon’s Father (I Chronicles 28:6). Hence, Solomon is a believer in the coming Messiah because he is a child of God (cf. John 1:12). Also, God used Solomon to author three books of the Bible: Proverbs (Solomon was the principal author), Song of Solomon, and Ecclesiastes. The Bible says that the human authors of the Bible were “holy men of God” who “spoke as they were moved by the Holy Spirit” (2 Peter 1:21). Even though Solomon was an idolater, the Bible says he was a “holy” man of God. How can this be? He is “holy” in God’s eyes because he has been set apart from his sin and shame by virtue of his faith in the coming Messiah who would die for all of his sins – including the sin of idolatry (cf. Isaiah 53; Colossians 2:13-14).
But a worse punishment awaits a New Covenant believer who apostatizes. By using the form of a question, the writer raises the level of fear with the uncertainty involved in Hebrews 10:29: “Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” This more severe punishment is not spelled out. But it is conceivable that there are worse punishments than a sure, quick death in the Old Testament.
For example, King Saul suffered a worse punishment than death as he went though prolonged manic-depression and paranoia. He also was consumed by fear and hatred (I Samuel 13:8-28:25), yet he was genuinely saved since Samuel said he would be with him after death in Paradise (I Samuel 28:19; cf. Luke 16:22; 23:43). That Saul was a genuine believer is also substantiated by the following:
We must first understand that “by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Rom. 3:20). Under the law of the Old Testament, good works have nothing to do with salvation from hell. Salvation is always (in Old and New Testaments) based on the sufficient sacrifice of Christ’s death on the Cross and is by grace through faith alone in Christ alone (cf. Gen. 3:15; 4:3-5; 15:6; John 3:14-18; Rom. 3:21-5:1; Gal. 2:16; Ephes. 2:8-9; Heb. 9:11-10:18; 11:4).
After the prophet Samuel anointed Saul to be king over Israel, he informs Saul about various signs that will take place after he leaves Samuel’s presence (I Sam. 10:1-4). Samuel tells Saul that when he comes to the hill of God where the Philistine garrison is, he “will meet a procession of prophets coming down from the high place with lyres, timbrels, pipes and harps being played before them, and they will be prophesying. The Spirit of the Lord will come powerfully upon you, and you will prophesy with them; and you will be changed into a different person.” (I Sam. 10:5b-6).
The events that Samuel predicted came to pass as he said (I Sam. 10:9-11). A summary statement of these events is given in verse 9: “As Saul turned to leave Samuel, God changed Saul’s heart, and all these signs were fulfilled that day.” (I Sam. 10:9). Verses 6 and 9 clearly refer to Saul’s conversion because how else can a person be “changed into a different person” and God change their hearts?
It is also significant that during this encounter a group of prophets were prophesying (I Sam. 10:5, 10). It is likely that they were prophesying about the coming Messiah of Israel. After all, the apostle Peter said, “To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins” (Acts 10:43). When Saul joined in with the prophesying of the prophets, he did so as a result of believing what they were saying about the coming Messiah. The Holy Spirit’s saving work in Saul’s life is manifested by Saul joining their prophetic testimony. Even if Saul had not prophesied, he would still be a new man with a new heart because salvation is always based upon faith alone in Jesus the Messiah.
This Messianic hope was also understood by Moses as revealed by the writer of Hebrews “By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasure of sin, esteeming the reproach of Christ [literally, “the Christ” or the Messiah] greater riches than the treasures of Egypt; for he looked to the reward” (Heb. 11:24-26). So Moses believed in Jesus as the Christ, the Messiah, but he also pursued Christ for eternal rewards just as Saul should have pursued them. But Saul did not pursue Christ as he should have, and therefore, he would forfeit eternal rewards that could have been his.
Consider King David. He should have been killed for his sins of adultery and murder (cf. Deut. 22:22; Exodus 21:12-14), but instead he went through the prolonged agony of God’s discipline for almost a year (Psalm 32:3-5; 51:8). That included physical weakening and inward grief. His vitality was dried up and he was weighed down with guilt.
This more severe judgment may also have come upon the Corinthian believers who were “weak” and “sick” and eventually died because of their mistreatment of one another at the Lord’s Supper (I Cor. 11:29-32; cf. 10:1-13). The wrath of God is not limited to unbelievers, as believers can also experience God’s present-day wrath in which He gives the disobedient believer over to the consequences of his sin resulting in self-destruction (Romans 1:18-32; 5:9-10; 13:4-5). Believers can be saved from God’s present-day wrath through the life of Christ living through them (Romans 6-8). One might also think of prolonged illness, insanity, loss of loved ones or other things in regard to a more severe punishment than physical death.
The reasons for such a punishment are found in Hebrews 10:29: “Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” He has “trampled the Son of God underfoot.” His apostasy is an unruly trampling on the dignity and claims of Christ (cf. Heb. 6:6). He regards the sanctifying blood of the New Covenant, which “sanctified” him, as impure or unholy. Notice the apostate has been “sanctified,” which in the author’s mind is the same as justification – it is a completed action (cf. Hebrews 2:11; 10:10, 14).
The phrase “by which he was sanctified” (en hō hēgiasthē) contains a masculine or less likely neuter relative pronoun (hō) which cannot refer back to the word “covenant” (diathēkēs) because that word is feminine and a relative pronoun must agree with its antecedent in gender and number (see Dana and Mantey, A Manual Grammar of the Greek New Testament, 1955, pp. 125-126; and see Goetchius, The Language of the New Testament, 1965, p. 336, #308). Neither can this pronoun refer back to the “Son of God” because the logical sequence of words clearly refers the subject back to the one who has “counted the blood of the covenant a common thing.” Also in the book of Hebrews Christ is the Sanctifier, not the Sanctified (Heb. 2:11; 10, 14). So the most likely antecedent is the “blood” (haima), since it agrees with the pronoun in number (singular) and gender (neuter). The “by” (en) indicates that it is by means of the blood that the apostate is sanctified. Hence, it is the apostate who is sanctified by the blood of Christ. The apostate also outraged or “insulted the Spirit of grace” by rejecting Christ’s sacrifice for all his sins.
In Hebrews 10:30, the author quotes from Deuteronomy 32:35-36. “For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ ” Deuteronomy 32:35-43 refers to God’s severe chastisement of “His people,” not His “professing” or “ungenuine” people, and to their restoration. The author’s selection of Deuteronomy 32 is most appropriate. The description of His wrath against His unfaithful people sounds much worse than execution by stoning (Deut. 32:19-27; cf. Lamentations 4:6, 9). Deuteronomy 32:38-33 describes Israel’s lack of wisdom and the bitter effects of their idolatrous practices. Notice Deut. 32:31, “For their rock [pagan gods] is not like our Rock [Israel’s God], even our enemies themselves being judges.” Israel acknowledges the difference between their idolatrous gods and the true God they had turned from. Deuteronomy 32:34-39 then speaks of God’s judgment upon His people, after which He will restore them. Verse 40-43 in Deuteronomy 32 speak of God’s judgment upon His enemies. After judging His people (Deut. 32:35-36a), He will have compassion on them and ask them about the pagan gods they had turned to (Deut. 32:36b-37). This assumes that they survive the judgment.
Therefore, in Hebrews 10:30, the writer of Hebrews is referring to God’s temporal judgment on those who abandon their Christian confession of Him (i.e. apostate Christians). He then concludes that it is terrible to come under God’s temporal judgment. “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). If any of His Christian readers were tempted to abandon their Christian faith and some were, these words of temporal judgment would have been sobering. No doubt they would be more inhibited to think about doing such a heinous thing!
Conclusion: Rather than teach that a Christian who turns away from the sufficient sacrifice of Jesus Christ and goes back to his old religion loses his salvation or was never saved in the first place, Hebrews 10:26-31 affirms that a person who believes in Jesus Christ for everlasting life is secure forever, but it also warns of the dangers of departing from our Savior.
