HEBREWS
In This Section:
HEBREWS 10:35-39
HEBREWS 10:35-39
As has been mentioned in other sections of this chapter, to get a proper understanding of passages in Hebrews, we must get a proper understanding of Hebrews itself. As a foundational starting point, it is important for us to realize that Hebrews was written to actual Hebrews. The epistle was written to Hebrews by a Jewish Messianic follower of Jesus, traditionally recognized to be Paul the apostle. Going through Hebrews, it is quickly made evident that the epistle is written from the author's expertise in Judaism, and his revelation into various aspects of the New Covenant that was instituted by the Hebrew Messiah, Jesus. It is important to realize that Hebrews is written to an audience made up of the ones to whom Messiah was promised to come according to the Old Testament prophecies. These Hebrews had been looking for, and expecting, the Hebrew Messiah. The language and flow reflect this fact. Additionally, the contents of Hebrews reveals that it served several purposes:
1) Hebrews is apologetic; meaning it offers a defense of the faith to any unsaved Hebrews who would read it, hear it read, hear quotes from it, or indirectly be influenced by the doctrine it contains.
2) Hebrews is evangelistic. It is meant to be an instrument in leading any unsaved Hebrews to receive Jesus as the true Messiah that they have been waiting for. Most, if not all, of the unsaved Hebrews knew about the miracle working Messiah. They were familiar with the Christian community and the movement. In fact many of them were in and among the Christians. Nevertheless, many of the Hebrews had not embraced Jesus as Messiah and sacrifice for their sins, so they are not saved. At the writing of Hebrews, they do not believe Jesus really resurrected from the dead, so they are lost. They know Jesus really existed, but merely being aware that Jesus was real does not save anyone. There is a similar group that is also the evangelistic focus of Hebrews. They are the unsaved Hebrews who claim to follow Jesus and his teachings, but they are selective. Their selectivity is like that of the Judaizers of Galatia who taught that to be justified, one must do something else. One must do some other works in addition to the work that Messiah did. The writer of Hebrews calls these works, "dead works" in Hebrews 6:1. So, the problem is that certain Hebrews, such as the Judaizers, have looked to the Messiah, yet in an inadequate manner, (in other words, on their own terms, as all cults do); Because they seek other means to atone for their sins, they are not saved. The point is that Hebrews explains that the only way of salvation is through Jesus' completed work, completely on His terms, and the epistle lays it out in easy to understand language.
3) Hebrews is also theological; meaning it lays out truths that are important for all Hebrew people (both saved and unsaved alike) to understand important revelations concerning Jesus as the true Messiah, and His unique establishment of a New Covenant which supersedes the old one made 1500 years earlier with Moses at Mt. Sinai. Actually this is the main theological thrust--preaching the superiority of Messiah and God's New Covenant through Him in fulfilling God's promises to the Hebrews as opposed to the Old obsolete Mosaic Law Covenant, (cf. Hebrews 8:13).
The overall destination the letter was meant for is a general Hebrew target community that is predominantly composed of those who already believe in Jesus as Messiah. Nevertheless, directives, warnings, and restated evangelistic urgings within the letter, demonstrate to us that the broad Hebrew audience to which the epistle is intended to reach, has unsaved Hebrews living among it--a fact which is explored in our verse to verse exegesis of the pertinent texts. The unsaved Hebrew audience is treated like they already know of Jesus and have a basic knowledge of His claim to be God's Messiah. The saved audience is getting a lot of teaching that builds upon the foundation that was already laid in them. So, it is important to understand that Hebrews is a letter that is intended for all Hebrews in general--both saved and unsaved. This particular point is important because it is a vital key to unlocking the meaning of the sentences that are wrongly interpreted according to the NEST.
A KEY
This leads us to recognize and important key, which will be repeated at the introduction of each section of this chapter for clarity. When the writer of Hebrews refers to ethnic Israelites, he simply refers to them as brothers. When he references saved Hebrews, he refers to them as holy brothers, (saints, set apart ones from GK. hagios, for holy). Along this line, it is important to recognize that the term "brother," or "sister," by itself is often used in other New Testament writings to refer to Christians, but "holy," "set apart," "consecrated," "sanctified," brothers or sisters (New Covenant saints) is never used of non-Christians in, and under, a New Covenant context. Here in Hebrews, if the term, "brothers" is used by itself, but means a holy, sanctified, consecrated brothers in Christ, it will always be qualified in the immediate context, in some manner, as referring to Christians; for example, in Hebrews 10:19, where "brothers" is qualified by Hebrews 10:10 as sanctified, holy, set apart, brothers; or in the case of Timothy "our brother" singular in Hebrews 13:23, who is naturally qualified as being saved by the fact that we know (and the primary recipients of this letter knew) Timothy was saved. We know this from information about him in other epistles. Though Timothy's mother was Jewish, which would make him a Hebrew brother, Timothy was also saved, which would make him a holy, sanctified, set apart brother, ie, a Christian. Similar is the instance of the writer's closing remarks to the "brothers" in 13:22. We know that in this instance they are qualified in the context as being "in the body," in Hebrews 13:3, not having deserted, Hebrews 13:5, and have God working in them through Jesus Messiah in Hebrews 13:20-21. So the closing personal remarks are to those trustworthy brothers in Messiah who would initially receive this letter in hand to share with the broader Hebrew community of ethnic brothers, as was typical of the fact that every epistle was entrusted to mature dependable Christians (probably elders) in primary reception for guarding, reading aloud, and further distribution. The point is that the immediate antecedent describer of being holy, set apart, consecrated, and sanctified, indicates a Christian. If the immediate antecedent is absent, then the flow of the context will qualify the term brother (singular) or brothers (plural) by indicating, in some manner, that the brother or brothers are saved, or not saved.
To demonstrate this consistent language of unsaved Hebrews being referred to as merely brothers to other Israelites, but not holy, sanctified brothers of the saved remnant of Israelites, we will look at what Peter preached at Pentecost to the unsaved Jews. He says,
"29 Brothers, [Peter is talking to his own ethnic Hebrew people] I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day." (Acts 2:29)
These ethnic Israelites are not yet saved. They are not set apart, but to Peter, at this time, they are Hebrew brothers. We find Paul the apostle making the same reference when he preached in the Jewish synagogue to the unsaved Jews in Pisidian Antioch, saying,
"Therefore let it be known to you, brothers, that through Him forgiveness of sins is proclaimed to you," (Acts 13:38)
Paul's ethnic brothers in this context are not set apart. They are not holy brothers. They are Hebrew brothers according to the flesh. Paul makes the distinction crystal clear in Romans 9;
"3 For I could wish that I myself were accursed, separated from Messiah for the sake of my brothers, my kinsmen according to the flesh, 4 who are Israelites, ..." (Romans 9:3-4)
This grammatical distinction of Hebrews according to the flesh, and holy Hebrews according to the Spirit, is exactly the same one we find here in the Hebrews epistle. Concerning the New Covenant's superiority over the Old, we read in Hebrews 10,
"10 And by that ["that" is the New Covenant sacrifice] will we ["we" is a reference to the saved Hebrews] have been set apart [sanctified, made holy by God] through the offering of the body of Jesus Messiah once for all ... 14 For by a single offering He has perfected for all time those who are set apart [made holy by God--sanctified]." (Hebrews 10:10, 14).
"Those who are set apart" in Hebrews 10, are saved Hebrews who have been perfected in Messiah for all time. Once we familiarize ourselves with this language, it becomes quickly intuitive to read the writer's intended meaning. As a final example, the distinction is made crystal clear in Colossians where Paul says,
"To the set apart [holy, sanctified] and faithful brothers in Messiah who are at Colossae: Grace to you and peace from God our Father." (Colossians 1:2)
The set apart, holy, and faithful brothers in Messiah at Colossae, are of course, saved people. It is easy to see, because we know the language.
With the above considerations in mind, we must also be alerted to the unfortunate practice of some expositors to dismiss important texts in Hebrews, that are typically used to build the Not Eternally Saved Theory, to the realm of exaggerated hypothetical fiction. In other words, it is arbitrarily asserted, by some well meaning teachers, that the writer relentlessly warned Hebrew Christians (spiritually saved people) of consequences for the damning action of rejecting Messiah, but that the author did so while really believing that such rejecting actions are not something that they will, or can, possibly do. The primary reason for this has to do with the presuppositional bias that all the points made in the epistle must necessarily be directed to saved Hebrews. It is then postulated that no particular point, by way of necessity, is being directed to unsaved Hebrews who have had the true Messiah revealed to them, and subsequently needed to be urged to act upon their knowledge. This theory is just as wrong as the Not Eternally Saved Theory. Recognizing this errant hermeneutic, we approach the epistle of Hebrews in recognition of the fact that the author meant what he said to really apply to the particular people that such points were directed.
This leads us to recognize one more important consideration that we must keep in mind in our exegesis of the following passages. Namely, the writer of Hebrews uses pronouns in a very loose and abrupt way. Just like Paul does this in Romans, and Galatians, the writer of Hebrews will speak of "we," and "us," and then will abruptly say "those," "they," and "you," but he will do it in ping-pong fashion from sentence to sentence. Such communication was not a problem for the original Hebrew audience. But, what this means for us, in our time, culture, and ingrained ways of thinking, is that if we try to blend all the various Hebrew groups together in each of the writer's points as a matter of arbitrary preference, then we will end up misunderstanding what the writer meant by a certain directive, urging, or warning, which is a mistake that is typical of those who believe in the NEST. The important task for us is to identify each Hebrew group, and in so doing, clear up the passages that are wrongly interpreted according to the NEST.
With the above considerations in mind, we come into Hebrews 10, recognizing that the writer explains the completeness of the work of Messiah in redemption in comparison with the daily sacrifices that the Old Covenant earthly priests had to do. In verses 1-5, we see that Jesus takes away sins, which demonstrates His superiority to the Old Covenant system. We actually see that the Father prepared a body for Messiah as High Priest. The body is Jesus' own physical body. It is a sinless body. The reason God prepared this body is because Messiah offered up His own body as the ultimate, and perfect, sacrifice that God takes pleasure in. This is what establishes God's New Covenant with people. So, Messiah takes away the first Covenant to establish the second--the New. the writer calls it,
"10 By this will [The New Covenant is God's will. So it is by this will,] we have been sanctified [set apart] through the offering of the body of Jesus Messiah once for all." (Hebrews 10:10)
[This is the covenant that set, sets, and will set, people apart in salvation. It is the only covenant that sanctifies ex-Muslims, ex-Hindus, ex-animists, ex-atheists, and anyone, eternally as the finished work because it is the only covenant that sanctifies in the perfectly sanctified High Priest. All who are saved by grace through faith, partake of "this will" which is the New and "better covenant" (cf. Hebrews 7:22, 8:6). So the writer explains how good all Christians have it now, saying]
"11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12 but He [Jesus], having offered one sacrifice for sins for all time, sat down at the right hand of God," (Hebrews 10:11-12)
[Jesus the High priest Who is sanctified (as in ceremonially set apart) by His own pure blood of His own perfect covenant through the eternal Spirit, has accomplished ultimate atonement, and propitiation, for all time. Now He is sitting at the right hand of God, which fulfills the prophecy of Psalm 110:1. So, we read that the risen Messiah is]
"13 waiting from that time onward until His enemies be made a footstool for His feet. 14 For by one offering He has perfected for all time those who are set apart." (Hebrews 10:13-14)
[Everyone that Messiah has sanctified in Himself has been perfected forever. It is a wonderful announcement of being once saved in eternal spiritual salvation. It is "for all time." It is surety in security, so God says,]
"17 And their sins and their lawless deeds I will remember no more.'" (Hebrews 10:17)
[God determines to not take past sins into account anymore through His New Messiah-Covenant. God does not forget anything, but He does determine to not bring to mind anymore, as a care; as a reminder, the sins and lawless deeds of His elect, and adopted children in Christ. This is the perfection "for all time" of all who are truly saved. Continuing to instruct the Hebrews, the writer says,]
"18 Now where there is forgiveness of these things, there is no longer any offering for sin." (Hebrews 10:18)
[This is the crucial issue, in that Messiah has already done it all. There is no longer any offering for sin. Any group, whether Roman pagan, Hebrew, Hindu, Muslim, animist, or supposedly Christian who continues making offerings for sin, needs to realize this too. Their offerings are empty, whereas Messiah has fully filled the One true offering forever. The saved Hebrews already realize this. They realize that one can not go to a priest anymore to have sins atoned for. There is only one Priest. There is only one mediator between God and man. On the other hand, any Hebrew who is trying to have sins atoned for in any way other than Messiah's shed blood on the cross, is lost. So we read next,]
"19 Therefore, brothers, since we have boldness to enter the holy place by the blood of Jesus," (Hebrews 10:19)
[This is the great privilege of salvation. Through Jesus, all who are His children, by grace, through faith, have boldness and full assurance to enter into the holy place like a priest who has been washed sparkling clean. This is the stability of all Christians, as the writer wrote of earlier in Hebrews 6:9,]
"This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil," (Hebrews 6:19)
[By way of illustrating the strength of the writer's pronouncement above; If it were to be possible to bring the Old earthly Tabernacle of the desert to here in the future, we would find that because we are saved in the great High Priest through His blood as the great Sacrifice; that what any saved person could do, is simply walk right past the Aaronic priests, pull the curtain to the side of the entrance to the Holy Place, walk right on in, walk through the golden room, to the other side, to the Holy of Holies, grab that other curtain that is there, pull it aside, and walk boldly, confidently, steadfastly, and unwaveringly, into the place of the ark, the mercy seat, and the Shekinah glory of God. This is the hope of boldness which enters the veil. It is salvation.
Continuing with chapter 10, the saved Hebrews are also reminded that the day is drawing near in which the unsaved will be punished. Because of this, they need to encourage each other even more. On the other hand, the enemies of Messiah will be consumed like a fury of a fire, (cf. Hebrews 10:27). Then the writer explains that willful rejection of Messiah, as the supreme sacrifice, leaves Hebrews and anyone else without any sacrifice for sins.]
"26 Because if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins," (Hebrews 10:26)
The writer is still talking about the same subject he just mentioned which is the day of wrath that is drawing near. This was probably a prophetic warning concerning the end of the Jewish temple age in A.D. 70, where Hebrew sacrifices (which had become "dead works,") were still going on in direct violation of the final sacrifice in Messiah. It is a strong warning to quit sinning in dead works in rejection of the only work that matters for salvation, which is the work of Yahweh in the New Covenant.
The writer here is practicing his typical dynamic usage of the pronoun we. He is an ethnic Hebrew, who at this particular point in his flow, is speaking of "we" Hebrew people in general who have had Messiah come to us in our day. So, if any Hebrew is not obeying God by following Jesus as the true and only Messiah who is coming back, then they are sinning against God, and are the "enemies" of Messiah that were just mentioned in 10:13; so they are adversaries of Messiah that are now mentioned here in 10:26. This sinning is the deadly sin of being enemies who trample under foot Messiah. These are the same people who will not be pardoned in "the day," once the day comes. So, the writer is warning all his people Israel, just as the prophets of old, and just as Jesus and His other apostles. There is no other gospel message that is true. All other sacrificial systems under the old priesthood no longer remain, and there is no other Messiah for Hebrews or anyone else. The sacrificial system is Jesus. He is the New Covenant (cf. Isaiah 42:6, 49:6-8, 55:3-4) So, to reject Jesus is the ultimate sin. Any Hebrew, Roman Pagan, Hindu, Muslim, animist, or anyone, who has turned their back on Messiah for good, and who seeks justification outside of Messiah, has nothing left to turn to for true salvation. Certainly no temple sacrifice will cover anyone's sins. In fact, if a Hebrew goes back to the temple to have priests kill an animal for sins, then he is not only practicing dead works. He is now practicing pagan worship. It does not matter if everything looked the same before the temple's destruction in AD 70. It is not the same. To go there, is not to sacrifice to Yahweh anymore. Saved Hebrew people, on the other hand, already sincerely trust the High Priest Jesus. They are not sincerely rejecting the knowledge of the truth they have received. They know Messiah, and they already know that there are no more sacrifices to be made for sins. Truly saved Hebrews have their hearts sprinkled clean by the blood of Messiah from an evil conscience, (cf. Hebrews 10:22). Truly saved Hebrews "have been set apart through the offering of the body of Jesus Messiah once for all" (cf. Hebrews 10:10). They, "by one offering He has perfected for all time" (cf. Hebrews 10:14). Truly saved Hebrews are those "we" according to Hebrews 10:38-39; "we are not of those who draw back to destruction, but of those who have faith to the preserving of the soul." On the other hand, the writer goes on to say that what awaits anyone who rejects the gospel is,
"27 a terrifying expectation of judgment and the fury of a fire that will consume the adversaries." (Hebrews 10:27)
[They are lost and they are adversaries; they are enemies, they are insurgents against God. So, the writer asks the rhetorical question in verse 29,]
"29 How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which He was sanctified, and has insulted the Spirit of grace? 30 For we know Him who said, 'Vengeance is mine, I will repay.' And again, 'The Lord will judge His people.' 31 It is a terrifying thing to fall into the hands of the living God." (Hebrews 10:29-31)
Truly saved people can never lose salvation; rather God's vengeance is on those who reject Messiah. It is the unsaved Hebrews in this context who are trampling under foot the Son of God, and have regarded as unclean the blood of Messiah's covenant by which the High Priest sanctified Himself (cf. John 7:19, Hebrews 9:1-14, 1 Corinthians 1:30). The reference to the Lord's vengeance is Deuteronomy 32:35, where God judged Hebrews that he delivered out of Egypt who had rejected Him as God, and sought to worship a piece of metal instead. Nevertheless, the remnant of true believers were saved. That is the contextual flow of chapter 10.
Continuing with the flow, we come into the sentences that are wrongly used, by those who believe in the NEST, to build the false doctrine of insecurity in Christ. The writer continues and changes his focus from enemy Hebrews who trample under foot the Son of God and have counted Messiah's blood to be unclean, over to Hebrews who have been Christians for a while, which he calls "you." These are the same saved Hebrews that the writer urges to be encouraging one another even more now as they see the day drawing near of 10:25-26. So, he reminds the saved Hebrews about the persecution of early days when they first turned to Messiah, saying,
"But remember the former days, when, after being enlightened, ..." (Hebrews 10:32)
["Being enlightened" refers to when they had the gospel initially preached to them for the first time in history (see section in this book that deals with Hebrews 6 for more clarification). Both saved and non saved Hebrews were enlightened, but only the saved Hebrews actually received the gospel in faith. So, continuing, he says that directly after being enlightened,]
"... you endured a great conflict of sufferings, 33 partly by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. 34 For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one." (Hebrews 10:32-34)
The early Hebrew Christians were not accepted by society. Consequently, they suffered for Messiah in various ways. Additionally, they had compassion and mercy on the other Christians who had been imprisoned for Messiah. Further, these saved Hebrews have had property taken away from them because of following Messiah. All of this was their typical experience, which makes sense because this segment of Hebrew people are saved. The writer says, that they know for sure that they have a better possession and a lasting one (cf. Hebrews 10:34) which demonstrates their salvation. Only saved people are once saved in eternal salvation, so these saved people know for sure what they have. It is the promise that comes to all of us who are born again in the miracle of regeneration. So, clearly this is a demonstration of their surety in their security. We must keep this in mind as we come to analyzing the passage used by those who believe in the NEST. The writer continues his point,
"35 Therefore, do not throw away your boldness which has a great reward. 36 For you have need of endurance, so that having done the will of God, you will receive what was promised. 37 For yet in a very little while, He who is coming will come, and will not delay." (Hebrews 10:35-37)
According to the NEST, if a saved person throws away something called "boldness," which is given a definition as being something that keeps one saved, then the saved person will lose the meritorious reward of eternal life. Accordingly, saved people supposedly have need of endurance to earn and maintain salvation.
The NEST is wrong.
To recognize why the NEST is wrong, we simply reflect upon the all-important arena of contextual flow. These saved Hebrews in "having done the will of God" already, have undergone much tribulation for Messiah, and so they must expect more. They have done the will of God in being made a public display through reproaches and tribulations, and have done the will of God in sharing with other saved Hebrews who were being persecuted. They have done the will of God of showing sympathy to the prisoners for the faith, and accepted joyfully the seizure of their property, knowing that they have for themselves a better possession and a lasting one. So, having done the will of God, they are encouraged to remain bold and confident in their continuous life of suffering. The reason is because they are going to need spiritual strength, which is connected to doctrinal strength, in the coming days. The persecution will end someday, so, the future reward when Messiah comes back, needs to be in their minds in the midst of the torment.
"Boldness" here is the Greek word parresian. It is a word that denotes not only boldness, but also confidence. Paul used this word in describing the boldness of his preaching the New Covenant in 2 Corinthians 3:12. Paul uses it in Ephesians 3:11-12 to proclaim that in Christ Jesus our Lord, we have boldness and confident access through faith in Him. It is the boldness that Paul prays for because he really wants to have it, and the reason is so that he will make known the mystery of the gospel in Ephesians 6:19. It is the boldness of Philippians 1:20, where Paul earnestly expects and hopes that he will not be shamed, but that with all boldness, Christ will even now, as always, be exalted in Paul's body, whether by life or by death. It is the same word where the writer of Hebrews said, "Therefore, brothers, since we have boldness to enter the holy place by the blood of Jesus," (Hebrews 10:19).
So, the writer is preaching like all good preachers preach. He is explaining here that the Hebrews are going to need resolute confidence. Boldness is not something to put aside. It is not something to neglect. It is not something to throw away in exchange for timidity when being harassed every day because you are a Christian. So, we see that the writer is saying that after these saved Hebrews had done the will of God of being persecuted for Messiah, in enduring great conflicts of suffering, and partly by being made public spectacles through reproaches and tribulations, and partly by becoming sharers with those who were mistreated for their faith; and showing sympathy to the prisoners and accepting joyfully the seizure of their property (all knowing that they have for themselves a better possession and a lasting one because they are once saved and always saved and they know it); that having done the will of God for their lives in being hammered for the gospel, they still need to be bold; and they still have need of endurance. But, Jesus is coming back any day, and they will indeed receive the promise. Rather than this being a throw away your salvation issue, this is an exhortation that is meant to build up a lot of Hebrew people who are experiencing immense persecution because of following Jesus. This is the context, and so the writer goes on to give a huge illustration of endurance and bold faith with story after story of God's people who,
"... were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated." (Hebres 11:37)
These saved Hebrews will instantly relate their own persecution with the persecution of their forefathers. This is important, because the unsaved Hebrews, (in their sin) in a bizarre twist, are accusing the Christian Hebrews of rejecting Yahweh! So the writer is encouraging the saved Hebrews, as being the true children of God, to consider the legacy of their faithful forefathers. So he explains the historic examples of the Jewish heroes of bold faith who endured all of what they went through because,
"... they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them" (Hebrews 11:16)
The writer goes on with such bold faith examples, as Moses who considered
"... the reproach of Messiah greater riches than the treasures of Egypt; for he was looking to the reward." (Hebrews 11:26)
They were looking to the future; the promise; the reward. Looking to the future is what gives one boldness in the temporal pain and sorrow that is experienced on a day to day basis. So, the writer says there is this great reward, and Messiah will enact vengeance upon the wicked opposers according to 10:27 (cf. Luke 21:22). The Hebrews who have not rejected Messiah have a reward to look forward to that is a better country; a heavenly one; the city God has prepared for them. The reward is greater than the treasures of Egypt. The writer is quoting a prophecy in Habbakuk 2:3-4, and takes his quote from the Greek translation of the Old Testament, where the prophecy states that He, God, or Messiah, is coming. The Masoretic Text in our Old Testament renders the passage as "it" is coming, which is a reference to God's judgment. The point is that under divine inspiration in using the Septuagint translation, the writer is saying that God will enact judgment upon His people (the Hebrews) and will destroy those who reject Messiah, yet will save the remnant elect. Meanwhile, these saved Hebrews in "having done the will of God" already, have suffered a lot for Messiah, and so they must expect more. Ultimately, the writer just makes it all perfectly clear, saying,
"38 But my righteous one shall live by faith; But if anyone draws back, my soul has no pleasure in him. 39 But we are not of those who draw back." (Hebrews 10:38-39)
In other words, "we" saved Hebrews are not of those who draw back away from faith in the gospel by sinning willfully after receiving the knowledge of the truth, (cf. Hebrews 10:27). No, we believe the gospel message to the preserving of the soul. We are not sugar crystals that dissolve away. We are diamonds that endure forever. Therefore we do not go on to eternal destruction. We abide in, and continue in, the eternal life of the miracle of salvation. So when Paul explains that the righteous shall live by faith, he is saying that they are once saved in eternal salvation by grace through faith in the one true Messiah as High Priest and only sacrifice for sins. It is the same proclamation that Paul made in Romans 1:17, where we read, "the righteous shall live by faith." The righteous shall live by faith, because they are only righteous by faith. The continuing flow of Hebrews, in chapter 11 is one long illustration of this fact, that faith is what justifies. Faith is what saves. Faith is what pleases God. We read in the very next verse,
"1 Now faith is the assurance of things hoped for, the conviction of things not seen." (Hebrews 11:1)
Then wrapping up here in Hebrews 11:6,
"6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him." (Hebrews 11:6)
The bottom line is that this Hebrews 10:35-39 passage has been a wonderful proclamation that saved Hebrews are those who have faith, belief, and trust to the preserving of their souls. It is clear. the writer says that saved people do not draw back from the gospel. Once again;
"39 But we are not of those who draw back [away from the gospel] to destruction, but of those who have faith to the preserving of the soul." (Hebrews 10:39
Therefore based upon all we have looked at, we recognize that this passage does not remotely suggest that one can lose one's eternal salvation, keep salvation secure by generating personal effort, or attain salvation by personal effort.
