The presence of an “if” in a verse suggests that there is a condition attached to it, and if a person does not fulfill that condition, it’s possible for him to lose what is promised to him in that verse—i.e. salvation. As stated earlier, the plain statements of Scripture concerning the believer's security cannot be taken in any other way than that in which they have been written, and since God's Word doesn't contradict itself, these passages containing an "if" must mean something else.
“If,” surely is a simple word, but we need to understand whom the writer is speaking to when he uses it. As mentioned earlier, oftentimes the writer is taking into consideration the possibility of there being a mixed multitude of real believers and mere professors in his audience. The use of “if” in this connection was intended for the conscience of those who are not saved that they might search their hearts as to where they really stood before God. Consider what we are saying here. Suppose you were addressing an audience that had both believers and unbelievers. And, in your desire to get the gospel out, you told your audience that they needed to trust in the Lord Jesus Christ for their salvation. How would the believers in the crowd take that? Were you meaning that they needed to get saved? No; they would understand that you were referring to the lost among them. It is just the same in the Scriptures; when a writer uses the word “if,” it is intended for the mere professor in his audience.
Furthermore, we need to understand that the word “if” is used in Scripture in two ways. We don’t say that there are two different words used in the original language for “if,” but that the word is used in two different ways. There is an “if” of argument and an “if” of condition. An “if” of argument is predicated on some fact already laid down in the discussion, and taking it for granted, the argument builds on it. J. N. Darby gave an example of this, saying, “If you are an Englishman, you will not want to dishonour your country.” Similarly, we might say, “If you are truly a Christian, you will want act like one.” In this sense, the word is used, not to call into question whether a thing is so or not, but to build one's argument on that fact. When “if” is used in this way in Scripture, the word “since” could be substituted, and it would aptly convey the thought. For example, “If [since] ye then be risen with Christ, seek those things which are above” (Col. 3:11If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3:1); Phil. 2:11If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, (Philippians 2:1); Eph. 4:2121If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: (Ephesians 4:21), etc.). On the other hand, the “if” of condition is used in Scripture as such; “If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness” (Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1)). This indicates that he might or might not be overtaken in a fault.
It is this use of “if” as a condition in connection with this subject (eternal security) that has troubled a great many people, and it has led to much misunderstanding. The key to unravelling this difficulty is in knowing that the writer is speaking to a mixed audience, and that the word “if,” in that connection, is particularly for those who were mere professors among them. Some examples are:
“It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.”
These verses are the so-called “Magna Carta” of the denial of the believer’s eternal security. They are an example of simply not knowing the difference between a Christian backslider and an apostate.
The writer of the epistle was warning the Hebrews (for they were a mixed class) that if any who were mere professors of the Christian faith abandoned that confession and went back to Judaism (apostatized), there would be no means by which they could be renewed to repentance. They would be crucifying to themselves the Son of God afresh, and thus, be damned forever. The “if” of condition in this passage is used to check profession among them, and hopefully, to arrest any who were in danger of apostatizing, so that they would turn to Christ in reality. There are five such warnings in the epistle to the Hebrews (Heb. 2:1-4; 3:71Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 3How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; 4God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:1‑4)
7Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, (Hebrews 3:7)–4:11; 5:11–6:20; 10:26-31; 12:15-27).
It is important to notice that the writer, in speaking of those who were in that awful class, changes the tenses of the pronouns to distinguish them from the true believers. When speaking of true believers in verses 1-3, he uses the first person plural (“us” and “we”), but when he speaks of those who were mere professors in verses 4-6, he uses the third person plural (“those” and “they”). After speaking of them, he returns to the use of second and first persons plural (“you” and “we”) in verses 9-20. This change of tenses to distinguish such persons is consistent with New Testament Scripture (Compare 1 Thess. 4:1515For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. (1 Thessalonians 4:15)–5:11; 2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)–3:2; Jude 3-253Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 8Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 11Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 16These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 17But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19These be they who separate themselves, sensual, having not the Spirit. 20But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22And of some have compassion, making a difference: 23And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. (Jude 3‑25), etc.).
This means that he is not even speaking of true believers in Hebrews 6:4-64For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4‑6). We have no authority to say that those referred to in these verses are real believers, for there is not a single expression used that rises to the height of new birth or salvation. At a casual glance, if a person does not know the difference between a backslider and an apostate, he might honestly assume that it’s referring to someone who has lost his or her salvation. However, there are five things in these verses that refer to the outward blessings and privileges connected with Christianity that a person could partake in without being saved.
Firstly, it speaks of “those who were once enlightened.” A person becomes “enlightened” through hearing the Word preached (Psa. 19:7-87The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. 8The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. (Psalm 19:7‑8)). Having heard the gospel, these people learned of the way of salvation, and hence, were enlightened; but it doesn’t mean that they were saved. That would be adding to Scripture. Knowing the way of salvation and believing it are two different things.
Secondly, it speaks of them as having “tasted of the heavenly gift.” This refers to the Christian revelation of truth (2 Peter 1:11Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: (2 Peter 1:1)). These are the things reported to us by the Holy Ghost sent down from heaven (1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12)). Notice: it doesn’t say they have received or taken in the heavenly gift; only that they have “tasted” it. This is a superficial thing, not the actual reception of it. A person can do this by coming among Christians and hearing the truth ministered. To say that someone who tastes of “the heavenly gift” is saved is, again, going beyond Scripture.
Thirdly, it speaks of them as being “partakers of the Holy Ghost.” We can see how a person might think that this is referring to someone who is saved because every Christian has the indwelling of the Spirit (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13); Acts 5:3232And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32); Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5); 1 Thess. 4:88He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. (1 Thessalonians 4:8)). However, a more careful look at this shows that it is not the full sharing of the Holy Spirit that believers have. The word metecho in the original language, translated here as “partakers,” refers to a taking part in something, but not having a full common sharing in the thing. When it is a full sharing in something, the word koinoneo is used. This difference is illustrated in Hebrews 2:1414Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (Hebrews 2:14). The “children” partake [koinoneo] in the same fallen sin nature as Adam. But when it speaks of the Lord coming into manhood (the incarnation), it says, “He also, in like manner, took part [metecho] in the same.” This tells us that when He became a Man, He did not partake in humanity to the point of sharing in the fallen Adam sin-nature. He was, and is, a real Man—spirit, soul, and body, but without a fallen nature. Thus, Scripture carefully guards Christ's sinless humanity.
Understanding the use of this word (metecho), we learn that a person can partake of the Holy Spirit without being indwelt with the Spirit. This is supported by Scripture elsewhere. There is an aspect of the Spirit's presence on earth today in which He not only dwells in believers, but in which He also dwells among believers. “He dwelleth with you, and shall be in you” (John 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17)). In Acts 2:1-41And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1‑4), it says that the Spirit “filled all the house where they were sitting,” and also, “they were all filled with the Holy Ghost.” And again in 1 Corinthians 3:16-1716Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:16‑17), we are told that the Spirit of God dwells in the temple—“you” (plural). An unbeliever could be in the temple mixing among the believers, and thus defile it. Being among Christians, where the Spirit of God is working, a person partakes of the Holy Spirit in an outward sense. He may experience the striving of the Spirit with his soul. He could also partake of the outward blessings of Christianity that the Spirit of God has brought into this world—the happy fellowship and teaching of the truth, etc.
This outward working of the Spirit of God is seen in Acts 7:51-5451Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. 52Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: 53Who have received the law by the disposition of angels, and have not kept it. 54When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. (Acts 7:51‑54). Stephen testified to the unbelieving Jewish leaders in the Sanhedrin, saying: “Ye do always resist the Holy Ghost.” And it tells us that they were “cut to the heart.” The Spirit of God was working, but did not penetrate the heart—it was a superficial work that went only "to" the heart. If you compare this with Acts 2:3737Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? (Acts 2:37), where the people got saved, it says they were “pricked in their heart.” This indicates that there was penetration into the heart, and the result was that they got saved and received the indwelling Spirit. If being “partakers of the Holy Ghost” were referring to the indwelling presence of the Spirit in the believer, the word koinoneo would have been used.
Lastly, it says they tasted “the powers of the world to come.” The “world to come” is the Millennium (Heb. 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5); Mark 10:3030But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. (Mark 10:30); Eph. 1:2121Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:21), etc.) The powers of God that will characterize that day were seen in the days of the apostles when the kingdom was still being held out to the Jews. There were signs and miracles being demonstrated as a sample of the powers of the coming Millennium (Heb. 2:44God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:4)). Mere professors could come in among the Christians of that day and witness these powers first hand, and perhaps, even be healed of some sickness. But that does not mean that they were saved.
The passage goes on to say that if such persons were to “fall away” (apostatize) after having experienced such privileges, that it would be “impossible” to renew them to repentance. They bring damnation upon themselves for which there is no recovery! There is no return. Those who wrongly use this passage to teach that a person could lose their salvation don't even believe that! They say that a person who loses his salvation can get saved again. This all comes from a careless and loose interpretation of the passage. It means nothing of the sort, unless Scripture does not mean what it says.
Then in verses 7-8, the privilege of being exposed to Christian blessings is illustrated. It speaks of two kinds of ground and plants. One “drinks the rain” that is showered upon it, and consequently, brings forth “useful herbs” for its owner. The other brings forth “thorns and briars” only, and its end was to be “burned” (a figure of judgment). They both had the privilege of the rain being showered on them. Likewise, both true believers and mere professors are equally exposed to the heavenly blessings that Christianity has brought into this world. Notice, there is no mention of the latter drinking it in. Compare the obvious contrast between drinking in and tasting in this passage.
It is clear that the passage is referring to mere professors (who were mixing among the real believers) being in danger of apostatizing. It was a warning to them. It has nothing to do with Christians.
“If ye continue in My word, then are ye My disciples indeed.”
This is another example of not carefully reading the Scriptures. The Lord is speaking of discipleship, not salvation. To use the two terms interchangeably is confusion. The Lord called people to come “unto” Him for salvation (Matt. 11:2828Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28)), and He also called people to come “after” Him in the path of discipleship (Matt. 16:2424Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. (Matthew 16:24)). These are two distinct calls and are not synonymous. If salvation and discipleship were the same, a person could earn his salvation by doing certain things required in discipleship (Luke 14:26-2726If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27And whosoever doth not bear his cross, and come after me, cannot be my disciple. (Luke 14:26‑27)). It would be salvation by works. The Lord was simply saying, in this verse, that by continuing in His Word a person proves that he is a real believer and a true disciple.
“Every branch in Me that beareth not fruit He taketh away: and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit.” “If a man abide not in Me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.”
This passage is taken to mean that if people do not bear fruit in their lives they will lose their salvation and God will take them away to eternal judgment.
This faulty interpretation does not distinguish between the various branches mentioned in the passage. The Lord speaks of three branches: one is taken away, another is purged so that it brings forth more fruit, and the third is cast away and burned.
The first branch that doesn’t bear fruit is a true believer who is walking poorly. The Father may take such a person away from this earth through death in a stroke of governmental judgment. It has nothing to do with the person’s salvation, but with his removal from the place of testimony on earth. The person is taken home to heaven because he or she has dishonoured the Lord in some serious way and is no longer fit to continue in the place of testimony. Scripture supports this (1 Cor. 5:2; 11:302And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. (1 Corinthians 5:2)
30For this cause many are weak and sickly among you, and many sleep. (1 Corinthians 11:30); James 5:2020Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:20); 1 John 5:1616If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 John 5:16); Acts 5:1-111But a certain man named Ananias, with Sapphira his wife, sold a possession, 2And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 5And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6And the young men arose, wound him up, and carried him out, and buried him. 7And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11And great fear came upon all the church, and upon as many as heard these things. (Acts 5:1‑11); 1 Peter 1:1717And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:17)).
The second branch is a true believer who bears fruit for God. Fruit bearing is the reproduction of the moral features of Christ in the life of the believer. This branch experiences another kind of discipline from the Father—a purgative discipline. This has to do with the removal of character traits in the Lord’s people so that more of Christ will be seen in them.
The third branch is not taken away, but is “cast forth” (vs. 6). This implies the abandoning of it altogether. This is a mere professor who has no living connection with the Lord. He does not “abide” in the Lord in any sense and is “cast forth” into the lake of fire. It is noteworthy that he is only said to be “as” a branch. This indicates that the person has taken the place of being a real believer by profession, but has no reality; he is not a branch in the real sense of the word. This person, therefore, did not lose his salvation—he never had it in the first place.
“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.”
This has been taken to mean that if a believer lives “after the flesh” he will “die” in the sense of losing his spiritual life and salvation.
To say that dying, in the sense that it is used here, is to lose one’s salvation, is reading something into the passage that is not there. There are many ways in which death is used in the Scriptures. Each time, it carries the thought of separation in some way.
“Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off.”
This has been taken to mean that if a person doesn’t continue in the goodness of God he will be “cut off,” and thus, lose his salvation.
This is another example of taking a verse out of its context. Paul is not speaking of individuals here, but rather, of the legal (Mosaic) system and those connected with it, and the system of grace and those connected with it. The chapter unfolds how one system has been replaced with the other. He uses the figure of an “olive tree” having some of its branches broken off and replaced with branches from “a wild olive tree.” This is referring to the Christian profession, which is composed largely of Gentiles, replacing Israel in occupying a place of favour before God.
The warning here, is that “if” the Christian profession does not continue in the goodness of God it will be “cut off,” and that God will take up with the domestic olive tree again (Israel). Hence, it speaks of the dispensational ways of God. The solemn conclusion is, that having failed, there will be no restoration for the Christian profession! God will judge it for having failed to glorify Him on earth (Rev. 17-18). This will happen after the true believers are taken out of the world (at the Rapture) when the Lord appears after the Great Tribulation. In that day, “all Israel shall be saved”—that is, all who are “the children of the promise” (Rom. 9:7-87Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. (Romans 9:7‑8)).
“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.”
This has been taken to mean that if a person does not hold fast the truth of the gospel, he will lose his salvation.
In this chapter, Paul had to go back and “declare” the first principles of the gospel to the Corinthians because some of them were letting go of one of the great cornerstones of the Christian faith—the resurrection. He assured them that those who had truly “received” the gospel were “saved.” But he added, “ ... if ye keep in memory what I preached unto you, unless ye have believed in vain.” This was for the conscience of those who were mere professors among them who had, evidently, let go of the truth of the resurrection. “Keep in memory,” should be translated, “hold fast.” Holding fast the truth of the gospel proves the reality of a person’s faith. A real believer will hold fast to the fundamentals of the gospel, but the mere professor may not. To give up something as fundamental as the resurrection, calls into question whether such a person is really saved. What Paul was saying is that he who tampers with the fundamentals of the gospel cuts away the very ground beneath his feet which he professes to be standing on! In a sense, he was saying, “Are you sure you really want to do that because such a thing only proves that you were never saved in the first place.
A Christian may become defective in some points of the truth and give up something he once held. Perhaps he will change his view on how Christians should meet together for worship and ministry or, on some personal exercises about separation from the world, but he will not give up the cornerstones of the faith. Only an apostate would do that. So, it’s not saying that if someone doesn’t “hold fast” the truth of the gospel that they will lose their salvation, but that if someone doesn’t “hold fast” the fundamentals of the gospel it’s because he was never saved in the first place!
If resurrection were just a myth, then the Corinthian’s belief was “in vain” because everything that they had professedly received in Christianity hinged on it! To believe something “in vain” is to believe something that is not true.
“If we suffer, we shall also reign with Him: if we deny Him, He also will deny us: if we believe not, yet he abideth faithful: He cannot deny Himself.”
This has been taken to mean that if a believer denies the Lord, the Lord will deny him, and he will be rejected before God, and thus, lose his salvation.
The context here is an older labourer (Paul) encouraging a younger labourer (Timothy) in the path of service. Paul laid out the sure working of the government of God in these verses to encourage Timothy to continue in the path of service. This would have been a great encouragement for Timothy because he was a devoted man and like-minded with the Apostle Paul in the service of the Lord (Phil. 2:20-2120For I have no man likeminded, who will naturally care for your state. 21For all seek their own, not the things which are Jesus Christ's. (Philippians 2:20‑21)).
The words “we” and “us,” in these verses, refer to all professing Christians. These great principles can be applied to both the true believer and the false professor. Just as there will be compensation and reward for the one who acts for God in the time of Christ’s absence, there will be disapprobation and retribution for the unfaithful. The fullest sense of denying the Lord would be apostasy. If a mere professor denies Him, it would be to give Him up altogether. Paul was not saying that a true believer would ever give up the Lord; he was merely speaking of the principle of God’s government in its abstract form, which has a wide application to all who make a profession.
HEBREWS 10:26-2926For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28He that despised Moses' law died without mercy under two or three witnesses: 29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:26‑29)
"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"
This passage has been taken to mean that if a person willfully chooses to turn away from Christ, he will lose his salvation.
As mentioned earlier, the Hebrews were a mixed company. This is one of the five warnings of apostasy in the epistle that must not be confused with the exhortations to believers. For instance, Hebrews 10:19-2419Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24And let us consider one another to provoke unto love and to good works: (Hebrews 10:19‑24), is an exhortation to true believers; whereas Hebrews 10:25-3125Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 26For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28He that despised Moses' law died without mercy under two or three witnesses: 29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31It is a fearful thing to fall into the hands of the living God. (Hebrews 10:25‑31), is a warning against apostasy, of which mere professors were in danger. A real Christian will not “sin” in this way; he will not turn away from Christ and abandon the Christian faith.
It may be asked, “Why does he say ‘we’?” This is because he was addressing the company as a whole—the true and the false together. It is proper to address them as such. Some might say, “But haven’t you, being a Christian, sinned wilfully?” Sad to say, the answer is “yes.” But to do such, serious as it is, is not the willful sinning spoken of in this passage. Verse 29 describes the sin of verse 26. It is the sin of turning one’s back on Christ and the whole Christian faith and abandoning it to go back to Judaism. A true believer will not do that.
Notice too, that this person is not said to have received salvation, but only to have “received the knowledge of the truth.” He has acquired this knowledge through the gospel. But there is a difference between knowing and believing the gospel. Furthermore, he tells them that turning back to the legal system would be of no use. For under that system “there remaineth no more sacrifice for sins,” because there was no sacrifice for presumptuous sins under the law, but only for sins of ignorance (Num. 15:30-3130But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. 31Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him. (Numbers 15:30‑31); Lev. 4:22Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done, and shall do against any of them: (Leviticus 4:2)). Hence, those who were minded to return to Judaism had no hiding place for their sin of rejecting Christ! For them, there was only “a certain fearful looking for of judgment and fiery indignation” under that system.
In the following verses (vss. 28-31) he shows that sinning against grace receives a far worse punishment than sinning under law. One who “despised Moses’ law died without mercy!” Could there be anything more dreadful? YES—to sin against grace! What a terrible warning this was for those who were minded to apostatize.
Someone might say, “But it says that the person was ‘sanctified.’” This is just another example of how pre-conceived, erroneous theological terms hinder us from understanding the truth. Sanctified, in Scripture, does not always refer to saved persons. There are at least three aspects of sanctification. There is absolute or positional sanctification, which is what all believers are, being set apart to God (1 Cor. 6:11; 211And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11)
11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (1 Corinthians 2:11) Thess. 2:13; 1 Peter 1:22Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2)). Then there is practical or progressive sanctification, which is the exercise of perfecting holiness in the believer’s life (John 17:1717Sanctify them through thy truth: thy word is truth. (John 17:17); 1 Thess. 4:3-4; 5:233For this is the will of God, even your sanctification, that ye should abstain from fornication: 4That every one of you should know how to possess his vessel in sanctification and honor; (1 Thessalonians 4:3‑4)
23And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (1 Thessalonians 5:23); Eph. 5:2626That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26)). There is also relative or external sanctification, which is to be set outwardly in a clean place on earth, associated with the privileges of Christianity. To take one’s place among Christians is to be sanctified externally by “the blood of the [new] covenant” (Matt. 26:2828For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28); Heb. 13:1212Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Hebrews 13:12)). It does not refer to any vital work in the soul. In this sense, there is such a thing as an unbeliever being sanctified! That might sound strange, but that’s what Scripture teaches (1 Cor. 7:1414For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:14)). These professors who had taken their place among the Hebrew believers were sanctified in an outward sense, but sad to say, they weren’t saved. By giving up that ground and going back to Judaism, they were in effect:
Treading under foot the Son of God.
Counting the blood of Christ an unholy thing.
Despising the Spirit of grace.
“Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.”
It is said that this man needed to be converted again; therefore, he must have lost his salvation.
As mentioned in our remarks on Peter’s conversion (Luke 22:3232But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. (Luke 22:32)), salvation and conversion are not the same thing. A person is saved once, but he may need to be converted several times. Conversion is to have the heart turned around to God. This happens initially when a person is saved, but if he turns his heart away toward the world, he will need to be restored by having his heart turned around again. To help resolve the confusion in the minds of any, some translators use the words “bring him back” or, “turn him back,” for the word “converteth,” in the KJV. It is a restoration of soul to communion with the Lord, not a second salvation.
If conversion is synonymous with salvation, the fact that one of his brethren is told to convert him ought to strike us a little odd. We all know that the Lord is the only One who saves souls from hell—not the brethren! It ought to be obvious that it couldn’t be speaking of a second salvation.
Those who work to restore an erring one (Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1)) may “save a soul from death.” Death here is referring to an erring Christian being taken home to heaven as a governmental judgment from the Father (1 Peter 1:1717And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:17)). His course of sin is such that God removes him from his place of testimony on the earth (John 15:22Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. (John 15:2); Acts 5:1-111But a certain man named Ananias, with Sapphira his wife, sold a possession, 2And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 5And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6And the young men arose, wound him up, and carried him out, and buried him. 7And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11And great fear came upon all the church, and upon as many as heard these things. (Acts 5:1‑11); 1 Cor. 5:2; 11:30; 12And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. (1 Corinthians 5:2)
30For this cause many are weak and sickly among you, and many sleep. (1 Corinthians 11:30)
30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30) John 5:1616And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. (John 5:16)). Notice “save,” here, is being delivered from dying literally under the hand of God in a governmental judgment.
“But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.”
It has been said that the “if” in this verse teaches us that a person is washed in the blood only if he walks in the light as God is in the light.
If this interpretation were correct, then it is teaching that a person can be cleansed by the blood of Christ by his walk! We ask, “Do those who believe this false doctrine tell people who want to be cleansed from their sins that if they “walk in the light”—behave as a Christian should—that the blood of Jesus Christ, God's Son, will cleanse them from all sin?” This is nothing more than salvation by works, and certainly runs in collision with other Scriptures which clearly teach that salvation is “not of works” (Eph. 2:8-98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9); Tit. 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5); Rom. 4:55But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5); etc.). Now they might say, “But that’s not what we’re saying. A person must keep walking in the light to be saved.” However, that is inferring something that is not in the verse. It says, “If we walk in the light ... the blood of Jesus Christ His Son cleanseth us from all sin.”
It should be abundantly clear that this verse must mean something else. We need to understand that the Apostle John writes with many abstract statements that are to be taken as black or white. Since the Christian testimony in his day was being infiltrated with empty professors, John’s first epistle lays down the characteristics of a true child of God and also gives the characteristics of those who are not real. Since there is such a thing as putting a man’s confession to the test (“If we say”—vss. 6, 8, 10, etc.), these things could be used to discern those who came to them making a profession of faith.
The misunderstanding here arises from thinking that walking “in the light” is a practical exhortation. It is not a practical exhortation, but rather, it is a statement declaring where the children of God walk. They are “in the light,” and they can do nothing else but walk in the light. It is not speaking of whether they behave according to the light as far as their practice is concerned. They are “in the light,” and if they turn their backs on the light, then the light just shines on their backs. It is an abstract statement indicating the place where they are with God.
The other things that characterize the children of God, mentioned in this verse, are that they have “fellowship” with others in the family of God and that they are cleansed by “the blood of Jesus Christ.” Having mentioned these things, they immediately become a test for any who would profess to be a Christian. If someone says that he is in the family of God and does not know his relationship with God in the light, and doesn’t enjoy fellowship with the children of God, nor does he understand the work of Christ on the cross whereby his sins have been washed away, we have good reason to believe that he may be a sham. This is the point of the passage—in fact, the tenor of the whole epistle. Now someone may say, “Well, I know a true believer who walks in darkness.” Practically speaking, a Christian may walk in the dark as far as his deeds are concerned, but positionally, he is “in the light.”
“For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.”
Here, a person who escapes the pollutions of the world is said to be saved, but then he turns and gets entangled in those pollutions again and loses his salvation.
This is another passage that has a change in the tenses of the pronouns. If we go back to the beginning of the chapter, we’ll see in verse 1a, that the Apostle addresses his fellow believers in the second person plural (“you”). But in verses 1b–22, the tense changes to the third person plural (“them” and “they”) to indicate a special class of mere professors who were apostates. Then in chapter 3:1-2, the tense in the pronouns returns to the second person plural as he speaks to real believers. The verses we are considering are referring to that group of apostates of which Peter (being a believer) does not place himself—saying “they” and “them.” This shows the importance of getting the context of a verse.
These people were not real believers, but had worked their way into a place of being “teachers” (chap. 2:1). It’s hard to believe, but it shows again how far empty profession can go. These mere professors had “escaped the pollutions of the world” and were in a clean place on earth, outwardly, by being among the Lord’s people who lived in separation from the world. They were externally sanctified (1 Cor. 7:1414For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:14); Heb. 10:2929Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:29)), but they weren’t saved.
Note: they had “the knowledge of the Lord and Saviour Jesus Christ,” but not saving faith in Him. This, again, shows that knowing and believing are two different things. Peter tells us that their judgment will be worse than a person who never took up with Christianity! It shows that God holds a person responsible for the light that he professes to have (Luke 12:47-4847And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:47‑48)). These teachers would receive the greatest judgment (James 3:11My brethren, be not many masters, knowing that we shall receive the greater condemnation. (James 3:1)).
It is significant that two unclean animals are used as figures to describe these apostates. The “dog” illustrates that there has been no change of heart in them. There was no real repentance—no forsaking of their sins (Prov. 28:1313He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. (Proverbs 28:13)), so they returned to their sins as the “dog is turned to his own vomit again.” No true believer is ever likened to a dog in Scripture (Rev. 22:1515For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22:15)). This points to them being false professors who never were saved. The pig (“sow”) was washed outwardly, but that didn’t change its nature, and it proved it by returning to “wallowing in the mire.” Like the “sow,” these apostates were “washed” (in the sense of having escaped the pollutions of the world by being among Christians), but they were not “washed all over”—which is the new birth (John 13:1010Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. (John 13:10) – J. N. Darby Trans.). They only proved they weren’t saved by returning to their sins. Again, no true believer is ever likened to a pig in Scripture. The Lord refers to His people as sheep, but never as dogs or swine (John 10:1414I am the good shepherd, and know my sheep, and am known of mine. (John 10:14); Matt. 7:66Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (Matthew 7:6)).
“If ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you.”
It is said that if a person forsakes the Lord, the Lord forsakes him, and thus, he loses his salvation.
This, again, is taking Scripture out of context. This misunderstanding comes from not seeing that this warning given to “Asa, and all Judah and Benjamin,” was referring to a governmental judgment of God, not an eternal judgment. It is not speaking of the Lord forsaking them in a lost eternity, but forsaking their armies on the battlefield (2 Chron. 14:9-159And there came out against them Zerah the Ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto Mareshah. 10Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah. 11And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let not man prevail against thee. 12So the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. 13And Asa and the people that were with him pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the Lord, and before his host; and they carried away very much spoil. 14And they smote all the cities round about Gerar; for the fear of the Lord came upon them: and they spoiled all the cities; for there was exceeding much spoil in them. 15They smote also the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem. (2 Chronicles 14:9‑15)). If they forsook the Lord and turned to idols, they would not have His practical blessing. He would not stand with them against their enemies. Asa gave heed to the warning and “put away the abominable idols out of all the land of Judah and Benjamin,” and the Lord blessed His people in a practical way and “gave them rest round about” (2 Chron. 15:8, 158And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the Lord, that was before the porch of the Lord. (2 Chronicles 15:8)
15And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the Lord gave them rest round about. (2 Chronicles 15:15)).