5/23/04 AM SEVERING OUR SECURITY

TEXT: Hebrews 10:23, 26-29

INTRO: A. We all seem to ignore warnings – news article
B. Hebrews is a book about warnings to God’s People
C. (Charles Stanley) found on page 94 of his book: Eternal Security: Can You Be Sure?
1. "You can sin like the devil down here and... you won't lose your salvation." (Charles
Stanley) in his audio tape #3, MH1900
2. "you are born again by the grace of Almighty God,...It doesn't make any difference
how wicked and how vile you act." (Charles Stanley) (Eternal Security You Can Be
Sure) (Part 2, Tape #4, RH190
3. "even those who walk away from the faith have not the slightest chance of slipping
from His hand." (Charles Stanley) from page 74 of from his book; Eternal Security
Can You Be Sure?
4. "Even if a believer, becomes an unbeliever, his salvation is not in jeopardy." (Charles
Stanley) from page 93 of his book: Eternal Security, Can You Be Sure?

I. The PRINCIPLE – 10:23

Perhaps the best statement of the Arminian position is summarized in Hebrews 10:23 Let
us hold fast the profession of our faith without wavering; (for he is faithful that promised;) . We have
no doubt whatsoever in God's faithfulness to keep, to love, etc. The concern we have is for
our part of the Covenant of Faith.
A. Remember that God is faithful to graciously invite unsaved men to come to Him
1. It is their decision – of their “free will” – to accept His offer
2. We certainly do not doubt God’s part being accomplished
B. In the same way we who are saved know the same truths for ourselves
1. God has provided everything we need to “endure to the end”
2. But we still in our “free will” have a part to do

B. The POSSIBILITY – 10:26

26. We sin willfully (eJkousi>wv aJmartano>ntwn hJmw~n). JEkousi>wv
willfully, only here and 1 Peter 5:2. Comp. Philemon 14, kat’ eJkou>sion
of free will. See LXX, Numbers 15:3. The willful sin is the abandonment of Christianity for
Judaism.
The knowledge (ejpi>gnwsin). Only here in Hebrews. Very common in
Paul. For the word, and the phrase knowledge of the truth, see on 1Timothy 2:4. The
truth is the revelation through Christ.
1 Timothy 2:4; 4:3. It signifies advanced or full knowledge. The difference between
the simple gnw~siv and the compound word is illustrated in Roman 1:21, 28,

There remaineth no more sacrifice for sins (oujke>ti peri< aJmartiw~n

ajpolei>petai qusi>a). Of course not. For the Levitical sacrifices are abolished. It is
Christ’s sacrifice or none.
1. THE PROBLEM WITH SIN
a. This issue becomes crucial as we realize that Believers do commit sins (Romans
7, I John 1:8-10, etc.). How do sins affect the Believer - is he lost with every sin?
How many are too many? Aren't some worse than others? We must see Jesus’
definition of SIN on John 16:9¸ "because they believe not on me". This is THE
SIN which will put people in Hell - all others are forgivable if confessed and
forsaken. We can safely call them "SINS” and see that they are the product of a
heart that is not in right fellowship with God.
b. The important thing to consider is the impact of these "sins” on the Believer's
faith. In Hebrews 10:26 we find an injunction against "sinning
willfully/deliberately". When a Believer sins God brings knowledge and
conviction within that individual through the Holy Spirit, His Word bears
witness, and hopefully concerned Believers will also be used to express the
need to deal with sins. The ideal scenario is for the Believer to "confess and
forsake” his sins (Proverbs 28:13). But can he not, in freedom of the will, choose
to continue in these sins? Remember that faith is trusting Christ for forgiveness
of sins and for strength to forsake them. Obviously the further a Believer goes
without confessing and forsaking his sins the weaker his faith becomes. He is
actually removing himself from the saving grace of God by choosing to
disobediently continue in sin. He is reversing the very process which led him to
salvation originally. Realizing that salvation occurs as the result of Repentance -
which is turning away from sin - rejecting it - and Faith - turning to embrace
Christ and His salvation by Belief - we see that the "sinning Christian” is turning
back to sin and away from faith in Christ. At some point, unless he repents, he
will make the determination to once and for all reject his faith and Christ and all
it has provided for him.
II. Listen to John Calvin:
Those who sin, mentioned by the Apostle, are not such as offend in any
way, but such as forsake the Church, and wholly alienate themselves from
Christ. For he speaks not here of this or of that sin, but he condemns by
name those who willfully renounced fellowship with the Church. But
there is a vast difference between particular fallings and a complete
defection of this kind , by which we entirely fall away from the grace of
Christ. And as this cannot be the case with any one except he has been
already enlightened , he says, If we sin willfully, after that we have
received
the knowledge of the truth; as though he had said, “If we knowingly and
willingly renounce the grace which we had obtained.
He denies, then, that any sacrifice remains for them who renounce the death of
Christ, which is not done by any offense except by a total renunciation of
the faith.

III. The POSITION - Hebrews 10:29.

29. Of how much (po>sw|). Not qualifying cei>ronov sorer, but the whole
clause: “by how much think ye shall he be thought worthy of sorer punishment.”
Punishment (timwri>av). N.T.o . Occasionally in LXX, frequent in Class.
Originally assistance; assistance to one who has been wronged;
punishment. With no sense of chastisement. It is purely retributive. f221b
Trodden under foot (katapath>sav) Only here in Hebrews. o P. Frequent
in LXX for spoiling, defeating, treating contemptuously. The strong term
is purposely selected in order to convey the sense of the fearful outrage
involved in forsaking Christ and returning to Judaism.
Hath counted an unholy thing (koino<n hJghsa>menov). JHgei~sqai to count
or deem means a conscious judgment resting on a deliberate weighing of the
facts. See <451210>Romans 12:10;<500803>Philippians 2:3. Here it implies a
deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental
idea of koino<v is shared by all, public. Thus <440244>Acts 2:44; 4:39;<560104>Titus
1:4; Jude 3. Out of this grows the idea of not sacred; not set apart for particular uses by
purification, and so (ceremonially) unclean or defiled, as<410702>Mark 7:2, 5;<441014>
Acts 10:14, 28; 11:8. In these cases it is not implied that the thing is defiled or filthy in
itself, but only unclean through the absence of that which would set it apart. Comp.
<451414>Romans 14:14. Here the word admits of two explanations:
(1) that Christ’s blood was counted common, having no more sacred character or
specific worth than the blood of any ordinary person; that in refusing to regard
(2) Christ’s blood as that of an atoner and redeemer, it was implied that his blood
was unclean as being that of a transgressor. The former seems preferable.
There was no specific virtue in Christ’s blood as blood; but a peculiar and
unique virtue attached to it as the offering of his eternal spirit (ch. 9:14), as
the blood shed in ratification of a sacred covenant established by God, and
as having sanctifying virtue. This view is further justified by the
combination of blood and spirit, as sources of sanctification allied in the
writer’s mind.
Hath done despite unto the spirit of grace (kai< to< pneu~ma th~v ca>ritov
ejnubri>sav). jEnubri>zein to insult, N.T.o . The simple verb uJbri>zein in Matthew, Luke,
Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive
in this epistle the emphasis which marks it in some other portions of the N.T.

A. The sad result of such an action is documented in Hebrews 6:4-6, 10:26-31, and II Peter
2:20-22. Their opportunity for eternal life has been totally forfeited by their deliberate
rejection of Christ, the Holy Spirit, and the Grace of God. I believe that such a
person will have no desire for God nor any remorse for their sin.
1. This is not done quickly, easily, or accidentally (as implied by “lose your salvation”)
2. It is a deliberate process – reversing the process leading to salvation
3. Griffth Thomas: Nothing could be more terrible than the description of the one who
deliberately spurns and despises the most sacred and precious realities of the
Gospel of Christ. He is described as one who has "trodden under foot the Son of
God," "counted the blood of the covenant an unholy thing," and "hath done despite
 unto the spirit of grace." It is obvious that this is no case of ordinary backsliding,
but, as in chapter 6, of wilful and persistent apostasy.
B. I also believe that a person who has been saved and has deviated into sin can repent and
be restored as long as they feel the guilt of their sin and have a desire to return to the
full fellowship of the Lord. Our opportunity to be right with God is open as long as God
in Grace continues to deal with us through His Spirit, Word, etc.
C. But we do not find Scriptural evidence that a person can profess faith in Christ,
apparently live a Christ-centered live for a time, return to a Christless and sinful
lifestyle, die without repentance, and live eternally in Heaven.

IV. The PROSPECT – Hebrews 10:35, 38-39

A. “do not cast away your confidence” – 10:35

38. Now the just shall live by faith (oJ de< di>kaio>v (mou) ejk pi>stewv
zh>setai). Cited by Paul,<450117>Romans 1:17;<480311>Galatians 3:11. f224b In the
original prophecy the just man is contrasted with the haughty Chaldaean invaders, who
are puffed up and not upright. Through his steadfast obedience to God he shall be kept
alive in the time of confusion and destruction.
But if any man draw back (kai< eja<n uJpootei>lhtai). Omit if any man. Rend. “and if he
draw back,” that is, the just man. The possibility of the lapse of even the just is assumed.
See on ch. 6:4-6. The verb only here,<442020>Acts 20:20, 27;<480212>Galatians 2:12.
See on<442020>Acts 20:20. Rare in LXX.
Shall have no pleasure (oujk eujdokei~). Rend. “hath no pleasure.” “If he draw back — in
him,” not in the Hebrew, which reads, “behold, puffed up within him is his soul, it is not
upright.” The clauses of the LXX are transposed here.
39. But we are not of them who draw back (hJmei~v de< oujk ejsme<n uJpostolh~v). Lit.
we are not of shrinking back. JUpostolh< N.T.o , o LXX, o Class. ¹Einai with genitive
marks the quality or peculiarity of a person or thing. Comp. ch. 12:11 cara~v ei+nai to be
of joy, joyful. We do not partake of drawing back, which is characteristic of recreants.
Unto perdition (eijv ajpw>leian). Or destruction. Drawing back makes for and terminates
in (eijv) destruction.
Of them that believe (pi>stewv). Rend. of faith. The phrase ei+nai pi>stewv to be of
faith,
B. The Scriptural warning of this possibility is not simply to frighten us (though it
should give us a healthy respect for the danger of sinning). This should serve as
motivation for us to give our best to grow in Christlikeness, walk obediently in
His Word, and rest on His unchanging Grace. The closing verses of Hebrews
10:35, 38-39 express the conclusion of every Believer who understands the
impact of the teachings of God's Word. God in this instance is much like an
earthly father who warns his son of the various temptations and evils to be
found in life - telling his son it is there, it is real, and it is dangerous - but "I
expect better things of you; it is not necessary to be overcome; rather be an
overcomer through faith!”
1. Griffith Thomas: It is a reminder which vie do well to heed, that "grace is not
 operative whether we believe or not."

2. Griffith Thomas: “The meaning of "draw back" is, literally, to "taking sail" (Gal.
2: 12). The believer is depicted as a sailor who, instead of opening every stitch of
canvas he possesses to catch every breeze, deliberately strikes sail, thus becomes
becalmed. declaration that not only are we not going to shrink, but we are "of them
that believe to the saving of the soul." The word "saving" does not refer to what we
generally understand as salvation from sin, but is a word meaning “Complete
possession' Faith is first receptive in . spreading its sails to catch the breeze of
God's revelation, and then it is responsive to His Word and grace.