Can I Lose Salvation: 4

In my previous three entries on this topic, I addressed the concept of being "born again" as a permanent, unchangeable condition. Then I discussed the mechanism of salvation, which is life-altering faith. This, again, appears to be permanent in Scripture. My last post on this topic discussed the gift of salvation, and how, by its very nature, a gift is not earned but given. In this post, I continue the discussion (remember, this is a letter written to a Roman Catholic friend regarding the relationship between works and grace in the saving of our souls). In this post, I examine some passages that are supportive of the view that it's possible to lose our salvation after it's given. Be warned, this is a lot of heavy exposition and theological discussion. If you like academics, it's for you. If you want more practical stuff, look at some of my other posts:

Now, can we lose salvation once we’ve had it? Some would argue yes based on several passages. Personally, I think the Hebrews 10:26-27 is the strongest text given in support of this view. The other passages often quoted can be interpreted within the framework of either “true faith will produce good works” or “it wasn’t true faith to begin with.”
Let's start with the Prodigal Son. First of all, I don’t believe Heaven and Hell are the main issues here. If anything, the story points out that works, again, are not part of the equation because neither the prodigal nor the older brother deserves the Father’s love. They don’t receive any sacraments, don’t do anything good, and both are clearly wrong. Jesus is pointing out the unconditional love and forgiveness of the Father and how much He longs for the lost to turn to Him in faith/repentance.
Look at the structure of Luke 15. The Prodigal parable comes after two other parables with the same theme: The Lost Sheep and the Lost Coin. The chapter begins with Jesus hanging out with tax collectors and “sinners.” The Pharisees, who had all their confessions done and tithes paid, complained about Him and couldn’t get over the fact that Jesus spent time with such unrighteous people. The Pharisees were paid up as far as good works were concerned. But good works aren’t the standard of God’s favor, grace is (and thank God for that, because I’d certainly be lost with all my sins!). In the first parable, God seeks out the lost sheep (who, incidentally does nothing but trust God to carry him). In the second parable, He seeks out the lost coin (who, also, does nothing to merit salvation). And, finally, He seeks out the lost, prodigal (who, also, does no good works meriting God’s favor). What’s the point? Well, we don’t have to guess. Jesus states it very clearly:

I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. Luke 15:7 (NAB)

In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents."  Luke 15:10 (NAB)
The theme is the joy God has when someone comes to saving faith (i.e. repentance). Repentance is the other side of the coin of faith. To repent means “to change one’s mind” and make a radical decision of faith. It’s an extension of tangible faith (see Mark 1:15: This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.).
Matthew 6:12 is another passage cited: And forgive us our debts, as we forgive our debtors. (KJV)  However, I believe this is referring to intimacy with God as a family member, not divorce from the family. That is to say, God is asserting the “reap what you sow” principle. If, in this life, you want to have an intimate relationship with God, you have to be forgiving. If you harbor bitterness, your holiness is compromised and God is not pleased with you. But Jesus doesn’t say here that you’ll go to Hell if you don’t forgive. I also believe there is a hint here that true Christians will, eventually, forgive because the Spirit of God in our hearts will bug us so much and make us so miserable in our bitterness that we’ll probably give in. The Sermon on the Mount (Matt. 5-7) is primarily about practically living out our faith in this life and the consequences, in this life, of not living out who we are in Him. The Lord’s Prayer isn’t a prayer for salvation, it’s a prayer for daily living “. . . give us this day our daily bread.” The whole context is about living on this side of eternity (see also 6:34—clearly Jesus is speaking about living in the here and now). Also, Jesus isn’t vague about Hell in Matthew 8:5-13. In the passage, he’s approached by a Gentile (like you and me) in faith (not works). Jesus contrasts this Gentile with the kingdom of Israel who has rejected Him and the Gospel. Take a look:
The centurion said in reply, "Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed. 9For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it." 10When Jesus heard this, he was amazed and said to those following him, "Amen, I say to you, in no one in Israel have I found such faith. 11I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven, 12but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth." Matthew 8:8-12 (NAB)
Notice, the centurion states he is not worthy and has no good works to offer Jesus. Then Jesus says, “in no one in Israel have I found such faith.” Then He says that sinful Gentiles, of all people, will sit with Abraham, Isaac, and Jacob in Heaven but those in Israel who have rejected Him will not, “the children of the kingdom (i.e. Israel) will be driven out . . .” Those who don’t accept Him by faith won’t make it.

 Another often quoted passage in favor of losing salvation is Matthew 18:21-35:

Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” ²² Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.

²³ “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. ²⁴ When he had begun to settle them, one who owed him ten thousand talents was brought to him. ²⁵ But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. ²⁶ So the slave fell to the ground and prostrated himself before him, saying, ‘Have patience with me and I will repay you everything.’ ²⁷ And the lord of that slave felt compassion and released him and forgave him the debt. ²⁸ But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ ²⁹ So his fellow slave fell to the ground and began to plead with him, saying, ‘Have patience with me and I will repay you.’ ³⁰ But he was unwilling and went and threw him in prison until he should pay back what was owed. ³¹ So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. ³² Then summoning him, his lord *said to him, ‘You wicked slave, I forgave you all that debt because you pleaded with me. ³³ Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?’ ³⁴ And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. ³⁵ My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.” (NAB)A rhetorical question: “Was the wicked servant a righteous servant before he was forgiven or was he always wicked?” In other words, did the master just pronounce what was always true, or was the man a good man who turned rotten immediately after the master forgave him his debt? The text indicates that the servant immediately, right after he’s let off the hook, runs into a fellow servant and demands his money. Here’s the point. The parable displays forgiveness as a fruit of a righteous person. A true believer forgives, period. A “professing believer” is very willing to accept God’s forgiveness, but is not a true Christian. And he’ll demonstrate his true colors by his actions. This guy was rotten all along. His actions proved where his heart really was when he asked for forgiveness from the master. It was never right. He never had true, saving faith. The point: true believers forgive.
Matthew 7:1-2 is another passage worthy of discussion: Do not judge so that you will not be judged. ² For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. Again, I see this as talking about this life as stated above. I will say that the passage isn’t talking about “judging” like we typically think. It’s talking about being judgmental. A true believer will stop being judgmental as God sanctifies her. If nothing changes, the “believer” was never changed initially and doesn’t have the Spirit indwelling her. But I think Jesus is stating, again, the “reap what you sow” principle. God will bring back on you in this life what you dish out. If you’re a judgmental person, He’ll discipline you by having others be judgmental with you.
Another confusing passage is James 2:24: You see that a man is justified by works and not by faith alone. (NAB) A few things to note. As I mentioned earlier, St. Paul in Romans 4 uses the same illustration as St. James in James 2 in a seemingly contradictory way. But, they were close friends and commended each other theologically. Also, St. James himself recognizes that we will blow it at times but not lose our salvation (see James 3:2).
So what’s James saying? Well, the Book of James is often described as the Proverbs of the New Testament. It’s written for practical instruction and is full of all kinds of wisdom. It’s one of my favorites. The Book of Romans is a theological work written from an almost legal perspective. Paul is teaching for doctrine. James is teaching for practice.
Also, the term “justified” can have two shades of meaning. One is to legally “declared righteous” and one is to practically “demonstrated righteous.” Paul is speaking of the declaration aspect, and James is speaking of the demonstration aspect.
The main message of James is: You cannot separate your faith from your lifestyle. If your lifestyle shows no evidence of true faith, you have a fake faith and it’s worthless.
Paul is saying: Grace alone, through true faith alone saves. He’s not addressing the good works that spring from true faith. He’s hitting the issue soteriologically (from the perspective of salvation). In Galatians 5:22-25, St. Paul does hit the more practical theme that St. James is alluding to.
If you notice, James distinguishes between two “faiths” in v. 14. He says:
What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? James 2:14 (NAB)
Notice, he refers to “that faith” as distinguished from “faith that has works.” There are two “faiths” in the people who call themselves “Christian.” One is true faith that always produces good fruit, because the person has the Spirit of God inside and is born again. The other is “professing faith” that is just intellectual assent and not trust . . . the kind of faith that demons have of Jesus (as James points out). That is not saving faith. It’s not real. It’s fake faith and is not what Jesus was talking about when He refers to believing in John 3:16.
Ezekiel 33:18 is another notable passage: When the righteous turns from his righteousness and commits iniquity, then he shall die in it. I, however, take the passage as is. Nobody believes a righteous man won’t ever sin. But, if he chooses to commit serious sin and stays there, he’ll both be miserable and is in danger of actual death. Death can be a consequence for individual sins. I knew a man who was virtuous who chose to give in to sinful pleasure. He had affairs and experimented with other sins. He was miserable and finally died in a car accident. Do I believe he’s in Hell? No. I believe he is in Heaven as we speak. He had a real relationship with God and real faith. But his death was God’s discipline.
Also, keep in mind, Ezekiel is speaking to a people under the Old Covenant of the Law. God’s Spirit is not permanently in them like He is when people come to know Him now. However, Ezekiel 36:27 talks about what happens today when someone with real faith accepts the Gospel:
I will give you a new heart and place a new spirit within you, taking from your bodies your stony hearts and giving you natural hearts. 27I will put my spirit within you and make you live by my statutes, careful to observe my decrees. Ezekiel 36:26-27 (NAB)
Isn’t it reasonable, just by this passage alone, to say that once that new Spirit is in us, we will not turn completely away from God ever again? Isn’t it reasonable that the description of a person’s heart above suggests that the true believer will, indeed, persevere?
Below are several more passages in the argument:
Matthew 12:50: For whoever does the will of My Father who is in heaven, he is My brother and sister and mother. (NAB) We’ve already seen what the primary will of the Father is: To believe in His Son (see John 6).
John 14:12 and John 15:12-14: Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father...This is My commandment, that you love one another, just as I have loved you. ¹³ Greater love has no one than this, that one lay down his life for his friends. ¹⁴ You are My friends if you do what I command you. (NAB) Can’t these verses be taken to mean that we will love and will do good works if our faith is real? That would certainly square with the other statements Jesus says throughout John’s Gospel.
Rev. 3:5: He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. (NAB) The passage is given as comfort to those who are “overcoming” because of their true faith. It’s a promise of assurance, not an implication that names will be erased. It would be like if my 5-yr-old came to me and said, “Daddy, will I ever stop being your daughter?” I would take her little face in my hands and say to her, “Precious, you will never, ever stop being my daughter.” That would encourage her, not make her think that it’s possible that she could ever not be my daughter.
Matthew 10:22, (see also 24:13, 7:21):  Jesus is simply stating a fact, not a condition. “You’ll know if you’re the real deal with real faith if your faith stands in the midst of persecution.”

In the final post on this topic, I will address the Hebrews 10 passage, which is the strongest biblical argument for losing one's salvation.

Can I Lose Salvation: 3

This is the Third of Five Posts on the Topic of Salvation. This post examines the magnificent Epistle to the Romans:

One of the clearest Epistles, and probably the most theologically rich, is the Epistle of Romans. It spends a lot of time on salvation. St. Paul wants us to understand salvation.


So, let’s dive into it a little. Let’s begin with Romans 3:23. St. Paul says,
. . . all have sinned and are deprived of the glory of God. Romans 3:23 (NAB)

Here, Paul states the obvious. None of us are perfect and we don’t deserve God, ever. We have “all sinned” and have not, and cannot, earn “the glory of God.” We don’t deserve to be in God’s house. But check this out:

They are justified freely by his grace through the redemption in Christ Jesus. Romans 3:24 (NAB)

Justification here is offered “freely by his grace.” Works are not added. Salvation is an act of grace (“unmerited favor,” or “favor without works”). And, just to be clear, Paul specifically says good works are not part of the salvation equation (although they are very important):

A worker's wage is credited not as a gift, but as something due. 5But when one does not work, yet believes in the one who justifies the ungodly, his faith is credited as righteousness. 6So also David declares the blessedness of the person to whom God credits righteousness apart from works:
7"Blessed are they whose iniquities are forgiven
and whose sins are covered.
8Blessed is the man whose sin the Lord does not record." Romans 4:4-8 (NAB)

What’s the natural reading of this text? Paul is comparing the idea of earning salvation through good works with the idea of receiving salvation solely as a gift. If you work for something, it’s not a gift. But something received through trust or faith is a gift: “his faith is credited as righteousness apart from works.” This isn’t vague language. Salvation is by grace alone through faith alone.

Other passages that teach, very clearly, this principle are the following:

But what does it say?
"The word is near you,
in your mouth and in your heart" (that is, the word of faith that we preach),
9for, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. Romans 10:8-9 (NAB)

Notice, there’s a promise, a done deal sealed in the heavens, “you will be saved.” Also, the faith is more than mere profession, it’s real faith, from the heart.

But if by grace, it is no longer because of works; otherwise grace would no longer be grace. Romans 11:6 (NAB)

Here, St. Paul is emphatic. Grace cannot be confused with works. If works have anything to do with grace, grace is no longer grace. This is very clear.

What then can we say that Abraham found, our ancestor according to the flesh? 2Indeed, if Abraham was justified on the basis of his works, he has reason to boast; but this was not so in the sight of God. 3For what does the scripture say? "Abraham believed God, and it was credited to him as righteousness." 4A worker's wage is credited not as a gift, but as something due. 5But when one does not work, yet believes in the one who justifies the ungodly, his faith is credited as righteousness. Romans 4:1-5 (NAB)

Again, Paul makes it clear that the “credit” we receive is not our own, but Christ’s and is given as a remarkable “gift” and not earned.

Can I Lose Salvation: 2

Another passage that has often hit me is John 5:24:


"Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life." John 5:24 (NAB)

Notice, again, true faith changes something permanently. The believer “has eternal life,” “will not come to condemnation,” and, “has passed from death to life.” It’s interesting to note that in the Greek text (the original text John wrote this in), the verb “passed” is in the perfect tense. This tense refers to a completed state. It’s a done deal.

One other St. John discussion is worth noting: John 6:28-29:

"So they said to him, 'What can we do to accomplish the works of God?' 29Jesus answered and said to them, "This is the work of God, that you believe in the one he sent." John 6:28-29 (NAB)

The main deal, the thing God looks at as the saving condition is belief--that is, life-altering faith.

One of the rules I use in interpreting the Bible is “Use clear passages to interpret confusing passages.” That is to say, some passages in Scripture are like the picture on the box and some are like jigsaw puzzle pieces in the box. Use the picture to figure out the puzzle pieces. Picture passages are clear. They’re very easy to understand without adding a lot of interpretation. If you never read the Bible and were an unbeliever and read these passages, you’d come away thinking, “The Bible teaches that eternal life is given to you when you believe.”

Can I Lose Salvation?

Years ago, I led a class on Catholicism and Evangelicalism at my church. I have many friends and family who are Catholic, so I read all of Vatican II plus a number of other official Roman Catholic documents. I also took a course on it in my doctoral program. I loved studying it and came away with a great appreciation for my brothers and sisters (or to use Vatican terminology, our separated brethren) in the Catholic Church. At any rate, when I did the class, a nice woman who was Roman Catholic actually came to my church to take the course. She was very engaging in the discussions and asked some excellent questions. Eventually, she wrote me a lengthy letter asking for clarification on the issue of salvation and works. Over the next several posts, I will be sharing my answers to her questions. I suspect that they are questions that most of us, in some form or another, have asked. I hope this blesses you as much as it did me in writing it.

Born Again

Let’s begin with the classic, “football game verse,” which is probably the most famous verse in the Bible: John 3:16:

"For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life." John 3:16 (NAB)
Notice, the passage begins with God’s love (“God so loved”), followed by grace (“that he gave his only Son”), followed by faith (“everyone who believes in him”), followed by eternal life (“not perish . . . eternal life”).
The requirement in the passage for eternal life is faith. Not a superficial profession, but a true faith, a life-altering trust in God, alone, for salvation. Now, what’s the context of the passage? It’s a theological discussion Jesus is having with Nicodemas, a Pharisee who knew his theology well and thought that people were saved by doing good works. And Jesus says something remarkable to him. Look at John 3:3:
Jesus answered and said to him, "Amen, amen, I say to you, no one can see the kingdom of God without being born from above." John 3:3 (NAB)
The NIV translates “born from above” as “born again.” Either way, the clear idea is that there is a new birth that happens. Something is radically changed. This person is re-created.
Nicodemas is stunned by this and asks the following:
Nicodemus said to him, "How can a person once grown old be born again? Surely he cannot reenter his mother's womb and be born again, can he?" John 3:4 (NAB)
Then Jesus launches into his discussion about belief and how the Holy Spirit actually causes someone to be born again. So here’s the question. If salvation is given at the moment of belief as John 3:16 suggests, and the Spirit causes such a change in the heart of that person that he/she is described as “born again,” can a person become “unborn” by his/her bad works and undo what the Spirit has done in his/her heart?
I don’t think so. The text speaks in permanent images. It says that we receive “eternal” life at the point of belief. Not “temporary life that could turn into eternal life if you keep your nose clean.” The text also presents the state of salvation as a constitutional, permanent change: “born.” It’s permanent. Birth is not reversible.
However, it also suggests that this new state of salvation is more than just a mere profession accompanied by smells, bells, and sprinkles (or, in our case, dunks and saw dust trails). There’s a life-altering change. Once I’ve truly believed, my heart is changed. I’ve been born again and, while I will struggle with the temptations of sin and fall at times, I have been altered, at the soul level, to do good works.