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.