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Salvation Options … One Only

Salvation options… one is true the others are false doctrines of men

Men can lose their salvation, by their own choice they reject God, denounce Him, there is no repentance. Much of this article is say otherwise, that a person cannot lose their salvation

They generally go this verse; John 10:25 Jesus answered, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all[c]; no one can snatch them out of my Father’s hand. 30 I and the Father are one.”

And this is true… but what is not said? that a person by his personal choice can walk away… that is free will.

 

What is one true we can be assured of?

The bible doesn’t contradict itself. If you find an apparent contradiction, what you have really found is a misunderstanding on your part, and that means you must dig a little deeper.

God says  you can lose your salvation and Paul confirms that truth by warning us to stay in the fight.

1. No one is saved
2. Everyone is saved
3. Some are saved and never lose their salvation
4. Some are saved and can lose their salvation
5. Or could there be one other option?
6. A time when a man is saved, a period of time until eventually he reaches a point where he will no longer lose his faith
No One is Saved
Atheist
Outside the Catholic Church
The Latin phrase extra Ecclesiam nulla salus means “outside the Church there is no salvation”. The 1992 Catechism of the Catholic Church explained this as “all salvation comes from Christ the Head through the Church which is His Body.”

Everyone is saved
Some are saved and never lose their salvation
Some are saved and can lose their salvation
Or could there be one other option?
A time when a man is saved, a period of time until eventually he reaches a point where he will no longer lose his faith

CAN CHRISTIANS LOSE THEIR SALVATION? (HEBREWS 6)

True or False?

Dennis E. Johnson Monday, 17 Feb 20

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.
—Hebrews 6:4-6

Hebrews 6:4-6 4 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 [a]if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.

The bible does not contradict itself… if you find what appears to be a contradiction…. more study is needed.

God clearly says you can lose your salvation, by default that is one who has been saved and walked away. Even Paul tells us we must stay in the race.

The Gravity of Apostasy

“Impossible” arrests our attention, abruptly opening a Greek sentence that runs for three verses. The author then builds suspense by withholding the detail of what, precisely, is “impossible” until the middle of verse 6: it is impossible, he finally says, “to restore . . . again to repentance” those who “have fallen away.” But before pronouncing a sober sentence on the spiritual treason from which there is no return, the author lists a series of God’s gracious gifts that compound the gravity of such apostasy. He switches from first- and second-person pronouns of interpersonal conversation (“we” and “you”; 5:11, 12; 6:1, 3) to descriptive third-person pronouns (“those who,” “they”) because he is not accusing his hearers of having passed the spiritual point of no return into curse and condemnation (6:8). Yet the privileges once enjoyed by apostates, the horrific evil of their fall away from trust in the Son of God, and their irremediable ruin are not irrelevant to the original audience in their immaturity, nor to anyone who needs stimulus to persevere to the end.

Four Greek participles —“having once been enlightened” (hapax phōtisthentas), “having tasted” (geusamenous), “having become” (genēthentas), and again “having tasted” (geusamenous) — introduce the spiritual privileges enjoyed by those who are members of the visible church. They were “once . . . enlightened” (6:4) when they heard God’s voice speaking good news (3:7; 4:2) of salvation through the apostles (2:3–4). In the work of Justin Martyr and later Fathers, “enlightenment” became a metaphor for baptism; but none of the uses of phōtizō in the NT refer explicitly to baptism (Luke 11:36; John 1:9; 1 Cor. 4:5; Eph. 1:18; 3:9; 2 Tim. 1:10; Rev. 18:1; 21:23; 22:5).

Rather, those who are “enlightened” seem to be those who are exposed to God’s saving light through hearing the gospel proclaimed.

The other participial constructions focus on the primary means of grace, the apostolic word, and the Holy Spirit’s miraculous deeds that confirmed the apostles’ testimony. The pairing of the apostolic word and the Spirit’s confirmatory testimony is repeated twice, first in generalities and then more specifically:

(A) Having tasted the heavenly gift
(B) Having become partners/partakers of the Holy Spirit
(A’) Having tasted the goodness of the word of God
(B’) and the powers/miracles of the age to come

Although “the heavenly gift” could refer to the whole salvation that God bestows by grace, the repetition of “tasted” suggests that the gift coming down from heaven is specifically “the goodness of the word of God.” In Hebrews 12:25, God’s voice speaking to Israel on earth (at Sinai) will be contrasted to his addressing the new covenant church now from heaven. So the good word of God is a gift that now comes from heaven through Christ’s messengers.

We should recall (and God never forgets) how he has turned our hearts toward himself.

Accompanying the apostles’ witness in words was God’s confirming testimony “by signs and wonders and various miracles and by gifts of the Holy Spirit” (2:4). The word dynameis (plural), translated “miracles” in 2:4, reappears here as “powers,” and in both texts these miracles/powers are connected to the Holy Spirit (cf. Acts 2:17–19; 4:29–31; 10:38). The link of the Spirit to miracles suggests that his public activity in the Christian community, not his secret regenerating work in human hearts, is in view. The Greek construction translated “have shared in the Holy Spirit” is literally “have become metochoi [companions] of the Holy Spirit.” The apostates had become the Holy Spirit’s companions, like the Messiah’s “companions” in Hebrews 1:9 and 3:14, as members of the Christian community, in which the Spirit attested the gospel through miracles. Perhaps they themselves performed such deeds of power despite their hearts’ alienation from God, as even Judas did (Matt. 10:1–8; cf. 7:21–23).

Willful Rebellion

The ESV’s “and then have fallen away” rightly renders the final participle in the series of participles we looked at in the comment on 6:4–5. Some English versions read “if they fall away,” allowing for the interpretation that for people who had experienced the previous blessings, a fall into apostasy might be purely hypothetical, never actual. But the danger of willful apostasy, from which repentance is impossible, is real. It remains true that no one to whom Christ has given eternal life can be snatched out of his hand (John 10:29–30). But one can be a member of a new covenant congregation, hearing God’s word and seeing his Spirit’s works, yet nevertheless harden one’s heart against God’s voice, as some Israelites did (Heb. 3:1–4:13; cf. Acts 8:13, 18–24; 2 Pet. 2:1; Jude 4).

Our author, like pastors today, does not claim to look into others’ hearts but rather addresses his hearers in terms of their observable profession and behavior, recognizing that appearances may prove, in the end, to be deceiving. Although the author addresses the community as a whole as believers, he hints at his own lack of omniscience—some may not be true believers even through by association they appear to be (3:6, 14; 4:1–2; 6:11). The farmland analogy of verses 7–8 illustrates the distinction between externally experienced blessings and internal heart responses.

The gravity of such resolute rebellion, akin to Judas’s treachery, explains why it places the apostate’s heart beyond the possibility of repentance. God, who sovereignly grants repentance to rebels (Acts 3:26; 11:18), will not intervene (as he could) to turn around those who have willfully walked away. Such an apostate has identified himself with those who crucified the Son of God and treated him with contempt (Heb. 12:2–3; 13:13; cf. Matt. 27:39–44). Here and in 10:29 our author refers to Jesus as “the Son of God,” reminding us of his divine glory announced in the prologue (Heb. 1:1–4). His dignity underscores the horrific evil of renouncing allegiance to him and siding with his enemies.

Content adapted from the ESV Expository Commentary: Hebrews–Revelation: Volume 12 edited by Iain M. Duguid, James M. Hamilton Jr, and Jay Sklar. This article first appeared on Crossway.org; used with permission.

Dennis E. Johnson

Dennis E. Johnson is the professor of practical theology at Westminster Seminary in California. He is the author of several books including Him We Proclaim: Preaching Christ from All the Scriptures, The Message of Acts in the History of Redemption, Triumph of the Lamb: A Commentary on Revelation, and Walking with Jesus through His Word: Discovering Christ in All the Scriptures.
We may live in a culture that believes everyone will be saved, that we are “justified by death” and all you need to do to go to heaven is die, but God’s Word certainly doesn’t give us the luxury of believing that. Any quick and honest reading of the New Testament shows that the Apostles were convinced that nobody can go to heaven unless they believe in Christ alone for their salvation (John 14:6; Rom. 10:9–10).

Historically, evangelical Christians have largely agreed on this point. Where they have differed has been on the matter of the security of salvation. People who would otherwise agree that only those who trust in Jesus will be saved have disagreed on whether anyone who truly believes in Christ can lose his salvation.

Theologically speaking, what we are talking about here is the concept of apostasy. This term comes from a Greek word that means “to stand away from.” When we talk about those who have become apostate or have committed apostasy, we’re talking about those who have fallen from the faith or at least from the profession of faith in Christ that they once made.

Many believers have held that yes, true Christians can lose their salvation because there are several New Testament texts that seem to indicate that this can happen. I’m thinking, for example, of Paul’s words in 1 Timothy 1:18–20:

This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, holding faith and a good conscience. By rejecting this, some have made shipwreck of their faith, among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme.
Here, in the midst of instructions and admonitions related to Timothy’s life and ministry, Paul warns Timothy to keep the faith and to keep a good conscience, and to be reminded of those who didn’t. The Apostle refers to those who made “shipwreck of their faith,” men whom he “handed over to Satan that they may learn not to blaspheme.” This second point is a reference to Paul’s excommunication of these men, and the whole passage combines a sober warning with concrete examples of those who fell away grievously from their Christian profession.

There is no question that professing believers can fall and fall radically. We think of men like Peter, for example, who denied Christ. But the fact that he was restored shows that not every professing believer who falls has fallen past the point of no return. At this point, we should distinguish a serious and radical fall from a total and final fall. Reformed theologians have noted that the Bible is full of examples of true believers who fall into gross sin and even protracted periods of impenitence. So, Christians do fall and they fall radically. What could be more serious than Peter’s public denial of Jesus Christ?

But the question is, are these people who are guilty of a real fall irretrievably fallen and eternally lost, or is this fall a temporary condition that will, in the final analysis, be remedied by their restoration? In the case of a person such as Peter, we see that his fall was remedied by his repentance. However, what about those who fall away finally? Were they ever truly believers in the first place?

Our answer to this question has to be no. First John 2:19 speaks of the false teachers who went out from the church as never having truly been part of the church. John describes the apostasy of people who had made a profession of faith but who never really were converted. Moreover, we know that God glorifies all whom He justifies (Rom. 8:29–30). If a person has true saving faith and is justified, God will preserve that person.

In the meantime, however, if the person who has fallen is still alive, how do we know if he is a full apostate? One thing none of us can do is read the heart of other people. When I see a person who has made a profession of faith and later repudiates it, I don’t know whether he is a truly regenerate person who’s in the midst of a serious, radical fall but who will at some point in the future certainly be restored; or whether he is a person who was never really converted, whose profession of faith was false from the start.

This question of whether a person can lose his salvation is not an abstract question. It touches us at the very core of our Christian lives, not only with regard to our concerns for our own perseverance, but also with regard to our concern for our family and friends, particularly those who seemed, for all outward appearances, to have made a genuine profession of faith. We thought their profession was credible, we embraced them as brothers or sisters, only to find out that they repudiated that faith.

What do you do, practically, in a situation like that? First, you pray, and then, you wait. We don’t know the final outcome of the situation, and I’m sure there are going to be surprises when we get to heaven. We’re going to be surprised to see people there who we didn’t think would be, and we’re going to be surprised that we don’t see people there who we were sure would be there, because we simply don’t know the internal status of a human heart or of a human soul. Only God can see that soul, change that soul, and preserve that soul.