A Free Grace Understanding of Hebrews 10

Hebrews 10 is likely the passage I have studied the most extensively. While it is often interpreted to suggest the possibility of losing one's salvation, in this article, I will aim to explain the passage thoroughly without supporting that implication.

The passage reads thus:

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries 

28 He that despised Moses' law died without mercy under two or three witnesses:

29 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?

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

31 It is a fearful thing to fall into the hands of the living God.

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

35 Cast not away therefore your confidence, which hath great recompence of reward.

36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

37 For yet a little while, and he that shall come will come, and will not tarry.

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Advocates of conditional security present multiple arguments from this text of scripture, and admitedly many of the points can be highly confusing. First, they often assert that "sinning willfully" refers to a persistent habit of sin. Second, they interpret the punishment mentioned as eternal separation in hell. Third, they argue that the "reward" references eternal salvation. However, a closer examination of the context in Hebrews reveals that these interpretations are not the necessary understanding of the passage.

To begin with, the "willful sin" mentioned in the text does not contextually refer to habitual sin. Instead, it pertains to the deliberate act of returning to the system of animal sacrifices, as indicated by the surrounding context in verses 22–25. The entire book of Hebrews was written to Jewish believers who were struggling with the temptation to revert to the practices of Judaism and go back to the animal sacrifices of Judaism, which were only a type of Christ.

Secondly, it is under no necessity that references to "judgement" and "punishment" need to be understood of as eternal hell, instead they can be understood as God's temporary discipline upon the apostate Christian:

Revelation 3:19 - As many as I love, I rebuke and chasten: be zealous therefore, and repent.

God's temporary judgements can in severe cases be much sorer than immediate death (as was the penalty under the Mosaic law), we can see this for example in the case of Jonah, where Jonah pleads that he would rather die than live:

Therefore now, O Lord, take, I beseech thee, my life from me; for it is better for me to die than to live. (Jonah 4:3)

"Timorias" used to refer to corrective discipline

Thus, the punishment being referred to as being worse than immediate death does not under any circumstance necessate that hell is being talked about (otherwise one would have to consistently argue that Jonah was in hell in Jonah 4:3, which is obviously not the case).

Some object to the interpretation of "punishment" in Hebrews 10 by saying out that the Greek word used, timōria, is not the typical term for punishment found elsewhere in Scripture. They often cite Aristotle, who argued that timōria always refers to a form of punishment devoid of any corrective or disciplinary intent. However, this definition reflects Aristotle's philosophical framework rather than the usage of the term in Jewish contexts, which alings with the English term "punishment".

For example, in 2 Maccabees 6:12, although an apocryphal text, it provides insight into how Greek was used by Jewish writers. In this writing, timōria is employed to describe temporal discipline rather than purely retributive punishment in hell. While 2 Maccabees is not scripture, it demonstrates that the Jewish understanding of timōria could encompass corrective discipline, contradicting Aristotle's philosophical distinction. 

Thus, the meaning of timōria in Hebrews 10 should be understood in its Jewish context rather than through the lens of Greek philosophy. 

Others also object that discipline cannot be called punishment, however this is again a later manmade concept not found within the scripture.  To the contrary, we see in Jeremiah that discipline is called "punishment":

11 For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet I will not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished. (Jeremiah 30:11)

Most of these philosophical arguments on the meaning of timōria and the concept of punishment are made by Reformed/Calvinistic commentators, yet these are manmade distinctions being imposed into the scriptures. And contrary to the arguments of Calvinists who believe that those who fall away were "never saved to begin with" and the Arminians who argue that this passage refers to a loss of salvation, the immediate context itself suggests that temporary discipline is the theme of the passage, as only two chapters later, the author (probably Paul) writes about discipline (Hebrews 12:6-10):

6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

Lastly, the "reward" mentioned in Hebrews 10 should not be interpreted as referring to salvation. The Bible consistently describes salvation as a gift (Ephesians 2:8), and by definition, a gift cannot be a reward, as rewards are earned, while gifts are given freely. Instead, Scripture makes a clear distinction between salvation and eternal rewards. A clear example of this distinction is found in 1 Corinthians 3:10–15, where Paul explains that believers whose works are fruitful and profitable will receive a reward. In contrast, those whose works are unprofitable will suffer the loss of their reward but will still be saved and enter heaven. This shows that rewards are based on faithful service, while salvation is solely by grace through faith:

1 Corinthians 3:10-15

10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

11 For other foundation can no man lay than that is laid, which is Jesus Christ.

12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

14 If any man's work abide which he hath built thereupon, he shall receive a reward.

15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.

Thus, Hebrews 10 gives the audience a clear explanation of the consequences of apostasy and the benefits of persevering. The person who chooses to go back to the animal sacrifices will experience severe divine discipline, but the person who perseveres will receive an eternal reward. Hence, loss of salvation is not the topic of Hebrews 10, but instead discipline and reward.

I hope this article has blessed you.

Is Scripture Alone Biblical?

Sola Scriptura, or "Scripture Alone," is the teaching that the Bible is the only infallible authority for all matters of faith and practice. It thus means that no church, tradition, magisterium, or papal decree can stand as an infallible authority beside the Word of God. While some groups who profess to believe in Scripture alone, like the Reformed, Lutherans, and Anglicans, may lean more heavily on the writings of historical theologians, us Free Gracers often take a stronger view of Scripture alone. However, the question we must ask is this: does the Bible itself teach Sola Scriptura?

It is often claimed that the Bible provides no basis for this doctrine, rendering it self-refuting. However, numerous passages explicitly affirm the Bible as the sole infallible authority on Christian doctrine and theology. A prime example is found in Jesus’ interactions with the Pharisees, as recorded in Mark 7. Here, Jesus unmistakably elevates the authority of Scripture above that of tradition, showing its unique authority:

6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.

9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:

11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.

12 And ye suffer him no more to do ought for his father or his mother;

13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.

 But among the most classical verses to teach sola scriptura are in 2 Timothy 3:16-17, which reads:

16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

17 That the man of God may be perfect, thoroughly furnished unto all good works.

Special emphasis is to be put on the words "perfect" and "thoroughly furnished". These verses most clearly attest to the fact that scripture is sufficient for Christian living and doctrine. A common objection to this claim is however that the scriptures Paul is talking about is the Old Testament, thus it can't mean that the scripture is sufficient (since we clearly need the New Testament to live the Christian life). However, this claim is easily deconstructed by the fact that Paul 1 Timothy actually quotes the book of Luke as scripture, showing that Paul had both the New and Old Testaments in mind. Compare 1 Timothy 5:18 with Luke 10:7

1 Timothy 5:18

18 For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. 

λέγει γὰρ ἡ γραφή Βοῦν ἀλοῶντα οὐ φιμώσεις καί Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ

Luke 10:7

7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 

ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἐσθίοντες καὶ πίνοντες τὰ παρ’ αὐτῶν• ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ ἐστι. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν.

Scripture is said to have all the necessary contents for us to gain eternal life (John 20:31), which we are not supposed to add to anything (Proverbs 30:5-6) and we are called to avoid being deceived by human traditions (Colossians 2:8). Even in the Old Testament did God warn his people of adding traditions outside the scripture "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." (Isaiah 8:20). But even more strongly, Paul places Scripture above the apostles and even the angels, commanding his audience to test even his own words by previous revelation, as we read in Galatians 1:8-9:

8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

9 As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.

This same sentiment is echoed also in the example of the Bereans, who searched the scriptures to test claims told unto them:

Acts 17:11-12

11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

 Assuming an infallible office of teaching, it becomes impossible to practice what the Bereans were commended for, since such infallible statements would not need to be tested by scripture. 

In light of these passages, the doctrine of Sola Scriptura finds strong biblical support.

Early Christian Quotes on the TULIP being Gnostic

An image of Mani, the creator of Manichaeanism,
the Gnostic sect in which Augustine was a member.

When hearing the claim that the "TULIP" doctrine has Gnostic origins, some may be inclined to dismiss it with a laugh. However, early Christian writings contain explicit references indicating that Gnostic groups often believed in unconditional election, and it is not a coincidence that Augustine (from whom Calvin borrowed his understanding of salvation) was a Gnostic prior to becoming a Christian. In this article, I’ve compiled several quotes from early Christians that clearly show the Gnostics taught some form of the TULIP.

These quotes not merely show that the Gnostics believed that all the saved are unconditionally elected, but that they also used the exact same arguments as modern Calvinists do for their doctrine.

Irenaeus (130 – c. 202): We have free will to believe, but the Gnostics maintain otherwise:

And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, According to your faith be it unto you; thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, All things are possible to him that believes; and, Go your way; and as you have believed, so be it done unto you. Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, he that believes in Him has eternal life while he who believes not the Son has not eternal life, but the wrath of God shall remain upon him. In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, How often have I wished to gather your children together, as a hen [gathers] her chickens under her wings, and you would not! Wherefore your house shall be left unto you desolate. Those, again, who maintain the opposite to these [conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature material, as these men express it, and such as cannot receive His immortality. 

(Against Heresies (Book IV) 

Clement of Alexandria (150 – 215): Basilidians (Egyptian Gnostics) taught that humans cannot believe without being elected to believe:

Basilides' followers further say that faith and election are both particular to individual dispositions, and consequently, that faith on a world scale in every being follows from an election which lies beyond the world; further, they say that the gift of faith is proportionate to the hope of each individual. 11 (1) In that case, faith is no longer the right action of a free choice, a natural superiority; the person without faith is not responsible and will not meet his just consequences; the person with faith is not responsible; the whole essential difference between faith and unfaith could not be a matter of praise or blame if you look at it rightly, being a foreordaining natural necessity determined by the universal power. We are like lifeless puppets controlled by natural forces. It is a predetermining necessity which forces willingness34 and the lack of it. 

(Stromateis Books I-III,  translated by John Fegurson, 164) 

Origen (185 – c. 253): Heretics (Gnostics) rely on Romans 9 to justify their doctrine:

 Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, Therefore He has mercy on whom He will, and whom He will He hardens. For it is on these passages chiefly that the heretics rely (De Principiis, book III)  

John Chrysostom (347 – 407): The Manichaean Gnostics use John 6:44 to attack free will to believe:

Ver. 44. "No man can come unto Me, except the Father which hath sent Me draw Him." The Manichaeans spring upon these words, saying, "that nothing lies in our own power"; yet the expression showeth that we are masters of our will. "For if a man cometh to Him," saith some one, "what need is there of drawing?" But the words do not take away our free will, but show that we greatly need assistance. And He implieth not an unwilling [1287] comer, but one enjoying much succor. Then He showeth also the manner in which He draweth; for that men may not, again, form any material idea of God, He addeth,  (Homilies on John)