I have recently listened to a few sermons and read a few articles and "commentaries" online dealing with the book of Hebrews that caused a great many red flags to be raised for me. In a number of these, it was suggested that the author of the book of Hebrews was writing his warnings of apostasy to genuine born-again believers. This interpretation/understanding/belief presents a colossal danger. The idea was that the author was warning genuine born-again believers against drifting and neglecting "so great a salvation" (Heb. 2:3). There are several problems with this interpretation/understanding/belief. Let's modernize it in order to apply it to today so that we can better understand it.
Let's say I converted to Christianity from Islam, Hinduism, Communism, or whatever and that I was being severely persecuted because of it. Let's say that due to that persecution I desired to return to my old religion. Let's say I remained faithful to my old religion until the day I died. If the warnings in Hebrews are written to genuine born-again believers warning them about returning to an old system of belief that could never save, what happens if I actually do return to that old system and remain faithful in it until the day I die? Was I or am I a true born-again believer? Am I going to heaven? If I am, then it does not matter what I practice in my religion and faith; I merely have to make a profession of Jesus and I am good to go. If I am not, then it is possible that I can lose my salvation.
Let's say I convert to Christianity and then slowly drift away from the things I was taught and initially received until I no longer hold to any of it and no longer practice any of it. Let's say I continue living this life until the day I die. If the warnings in Hebrews are written to genuine born-again believers warning them about drifting away, what happens if I actually do drift away completely never to return? Was I or am I a true born-again believer? Am I going to heaven? If I am, then it does not matter whether I follow Jesus whole-heartedly, half-heartedly, or not-at-all-heartedly. If I am not, then it is possible that I can lose my salvation.
Imagine that half the hearers to the book of Hebrews listened to the warnings while the other half ignored them and returned to their previous religious system or continued to drift away or whatever else. If they are all genuine born-again believers, how do we reconcile the ugly truth staring us directly in the face? If the second half end up in hell, then they lost their salvation. If the second half end up in heaven, then it does not matter how we live or what we practice religiously as long as we have accepted Jesus. No matter how it is diced, you end up with a real problem on your hands. Clearly, such an interpretation/understanding/belief poses a grave error.
The passage in Hebrews 2:1-4 says, "How shall we escape if we neglect so great a salvation?" Let's stick with the literalness of that question. If we neglect this salvation, we will not escape. That is the point! This is not a hypothetical question. The warnings against apostasy in the book of Hebrews are not hypothetical arguments. Either a believer can or cannot lose his/her salvation. If he/she cannot, then a hypothetical argument based on something that cannot occur is absolutely ridiculous. If they can, then we have a whole other problem to deal with.
In order to understand this issue better, please refer to the series of posts made in March regarding apostasy.
The fact is, the book of Hebrews, and every other New Testament book, is written to presumed believers. Any time Paul refers to them as "brothers," "saints," "believers," etc., he qualifies his statements. This is especially brought forth in the Greek grammar. He is saying, "You are what I have called you (brothers, saints, believers) IF these things are true of you." The same is true with regard to the author of Hebrews, which I personally believe to be Paul. The fact of the matter is, we do not know the hearts of the people who have made a confession of Christ Jesus. We can judge them according to their fruits (evidences), but if they make a profession and are good at deceiving us by their works, then we will not be able to tell whether they are or are not brothers/sisters. We will refer to them in the same way the authors of the New Testament did (brothers, saints, believers), but we should always qualify our statements rather than make blanket statements assuming they are genuine when it may be that they are not. In any gathering of Christians, there are going to be professors of Christ Jesus who do not possess Him. Until we know of a certainty that they are not born again, we will address them as "brothers/sisters."
To claim that the warnings of apostasy contained in the book of Hebrews were written to genuine born-again believers makes absolutely no sense. Such a position must by necessity hold to a belief in either loss of salvation or universalism. It is the logical outcome from such a position. Why? Because if the hearers/readers are true, genuine born-again believers, what happens if they do return whole-heartedly to their previous religion or they do drift away entirely? If they end up in hell when they die, then they obviously lost their salvation. If they end up in heaven when they die, then the entire New Testament is nullified by how it declares that a Christian should live. It also declares that you can accept Jesus and then follow whatever religion you want without following Christ Jesus and you will still end up in heaven. The logical end of that argument is heresy, like it or not.
Another argument is made that the author includes himself in the warnings against apostasy and therefore must be referring to genuine born-again believers, but this argument is made without foundation. In the English language, we talk this way frequently. We speak in a way as to include ourselves within a specific group of people but that does not necessarily mean we are specifically addressing ourselves. For example: "We ought to be preaching the gospel more." Whether this is a statement made by one Christian to another, or by one Christian to a group of Christians, does not mean the speaker is directly referring to himself/herself and/or the hearer(s). He/she is merely speaking of the general classification of Christianity. He/she is saying that Christians in general ought to be doing this. He/she is not saying that himself/herself and his/her hearer(s) are especially guilty of not doing this (although this could be the case). Imagine someone like Charles Spurgeon or Paul Washer speaking those words. By saying that, are they meaning they themselves do not do it enough? While it could be the case (no matter how much they are already doing it, they may feel they do not do it enough), it is more logical that they are speaking more broadly with regard to Christianity as a whole, and not specifically about themselves and whoever might be listening to them.
When we speak in the English language, our usage of the word "you" can be singular or plural, inclusive or exclusive, general or specific. By using the word "you" plurally, inclusively, and generally, it does not mean I am speaking directly to or specifically about the person listening to me. We need to not only have a solid grasp of the depths of our own language and how it is used, but if we are going to do the passages in the book of Hebrews justice we need to have a good grasp of the Greek and how it was used, too. We need to have a good sense of logic about ourselves and to think toward the logical conclusion of our ideas/interpretations. If it does not make sense from beginning to end of the logical train, then it is most likely a bad interpretation. Why would you warn true, genuine born-again believers against doing something that they cannot possibly do? If they can do it, then their salvation was not eternal and we can lose our salvation.
The hypothetical argument and the argument that the author is addressing genuine born-again believers are illogical and have dangerous premises. Let us be careful in how we handle the Word of God. Whether we mean to or not, we can make it say some very dangerous things if we are not careful and study it thoroughly and honestly. We need to be willing to let go of whatever feelings, opinions, or pre-suppositions we are holding to in favour of conforming ourselves and our beliefs to the truth. If we uphold our feelings, opinions, and pre-suppositions in opposition to the truth, then we will not do God's Word any honest justice when we study it. When handling the Word of God, we had better have a great fear about us in mishandling, misinterpreting, or misrepresenting it. Ours is a serious endeavour.
Let's say I converted to Christianity from Islam, Hinduism, Communism, or whatever and that I was being severely persecuted because of it. Let's say that due to that persecution I desired to return to my old religion. Let's say I remained faithful to my old religion until the day I died. If the warnings in Hebrews are written to genuine born-again believers warning them about returning to an old system of belief that could never save, what happens if I actually do return to that old system and remain faithful in it until the day I die? Was I or am I a true born-again believer? Am I going to heaven? If I am, then it does not matter what I practice in my religion and faith; I merely have to make a profession of Jesus and I am good to go. If I am not, then it is possible that I can lose my salvation.
Let's say I convert to Christianity and then slowly drift away from the things I was taught and initially received until I no longer hold to any of it and no longer practice any of it. Let's say I continue living this life until the day I die. If the warnings in Hebrews are written to genuine born-again believers warning them about drifting away, what happens if I actually do drift away completely never to return? Was I or am I a true born-again believer? Am I going to heaven? If I am, then it does not matter whether I follow Jesus whole-heartedly, half-heartedly, or not-at-all-heartedly. If I am not, then it is possible that I can lose my salvation.
Imagine that half the hearers to the book of Hebrews listened to the warnings while the other half ignored them and returned to their previous religious system or continued to drift away or whatever else. If they are all genuine born-again believers, how do we reconcile the ugly truth staring us directly in the face? If the second half end up in hell, then they lost their salvation. If the second half end up in heaven, then it does not matter how we live or what we practice religiously as long as we have accepted Jesus. No matter how it is diced, you end up with a real problem on your hands. Clearly, such an interpretation/understanding/belief poses a grave error.
The passage in Hebrews 2:1-4 says, "How shall we escape if we neglect so great a salvation?" Let's stick with the literalness of that question. If we neglect this salvation, we will not escape. That is the point! This is not a hypothetical question. The warnings against apostasy in the book of Hebrews are not hypothetical arguments. Either a believer can or cannot lose his/her salvation. If he/she cannot, then a hypothetical argument based on something that cannot occur is absolutely ridiculous. If they can, then we have a whole other problem to deal with.
In order to understand this issue better, please refer to the series of posts made in March regarding apostasy.
The fact is, the book of Hebrews, and every other New Testament book, is written to presumed believers. Any time Paul refers to them as "brothers," "saints," "believers," etc., he qualifies his statements. This is especially brought forth in the Greek grammar. He is saying, "You are what I have called you (brothers, saints, believers) IF these things are true of you." The same is true with regard to the author of Hebrews, which I personally believe to be Paul. The fact of the matter is, we do not know the hearts of the people who have made a confession of Christ Jesus. We can judge them according to their fruits (evidences), but if they make a profession and are good at deceiving us by their works, then we will not be able to tell whether they are or are not brothers/sisters. We will refer to them in the same way the authors of the New Testament did (brothers, saints, believers), but we should always qualify our statements rather than make blanket statements assuming they are genuine when it may be that they are not. In any gathering of Christians, there are going to be professors of Christ Jesus who do not possess Him. Until we know of a certainty that they are not born again, we will address them as "brothers/sisters."
To claim that the warnings of apostasy contained in the book of Hebrews were written to genuine born-again believers makes absolutely no sense. Such a position must by necessity hold to a belief in either loss of salvation or universalism. It is the logical outcome from such a position. Why? Because if the hearers/readers are true, genuine born-again believers, what happens if they do return whole-heartedly to their previous religion or they do drift away entirely? If they end up in hell when they die, then they obviously lost their salvation. If they end up in heaven when they die, then the entire New Testament is nullified by how it declares that a Christian should live. It also declares that you can accept Jesus and then follow whatever religion you want without following Christ Jesus and you will still end up in heaven. The logical end of that argument is heresy, like it or not.
Another argument is made that the author includes himself in the warnings against apostasy and therefore must be referring to genuine born-again believers, but this argument is made without foundation. In the English language, we talk this way frequently. We speak in a way as to include ourselves within a specific group of people but that does not necessarily mean we are specifically addressing ourselves. For example: "We ought to be preaching the gospel more." Whether this is a statement made by one Christian to another, or by one Christian to a group of Christians, does not mean the speaker is directly referring to himself/herself and/or the hearer(s). He/she is merely speaking of the general classification of Christianity. He/she is saying that Christians in general ought to be doing this. He/she is not saying that himself/herself and his/her hearer(s) are especially guilty of not doing this (although this could be the case). Imagine someone like Charles Spurgeon or Paul Washer speaking those words. By saying that, are they meaning they themselves do not do it enough? While it could be the case (no matter how much they are already doing it, they may feel they do not do it enough), it is more logical that they are speaking more broadly with regard to Christianity as a whole, and not specifically about themselves and whoever might be listening to them.
When we speak in the English language, our usage of the word "you" can be singular or plural, inclusive or exclusive, general or specific. By using the word "you" plurally, inclusively, and generally, it does not mean I am speaking directly to or specifically about the person listening to me. We need to not only have a solid grasp of the depths of our own language and how it is used, but if we are going to do the passages in the book of Hebrews justice we need to have a good grasp of the Greek and how it was used, too. We need to have a good sense of logic about ourselves and to think toward the logical conclusion of our ideas/interpretations. If it does not make sense from beginning to end of the logical train, then it is most likely a bad interpretation. Why would you warn true, genuine born-again believers against doing something that they cannot possibly do? If they can do it, then their salvation was not eternal and we can lose our salvation.
The hypothetical argument and the argument that the author is addressing genuine born-again believers are illogical and have dangerous premises. Let us be careful in how we handle the Word of God. Whether we mean to or not, we can make it say some very dangerous things if we are not careful and study it thoroughly and honestly. We need to be willing to let go of whatever feelings, opinions, or pre-suppositions we are holding to in favour of conforming ourselves and our beliefs to the truth. If we uphold our feelings, opinions, and pre-suppositions in opposition to the truth, then we will not do God's Word any honest justice when we study it. When handling the Word of God, we had better have a great fear about us in mishandling, misinterpreting, or misrepresenting it. Ours is a serious endeavour.