(“Once Saved, Always Saved”)

John 10:22-30 (NASU)

27“My sheep hear My voice, and I know them, and they follow Me; 28and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.” (John 10:27-29)

Heavenly Father, use the preaching of Your word this morning to remind us how secure we are in Christ. Help us draw comfort from the fact that we don’t have to worry about whether or not we might lose our salvation. Cause us to rejoice in the fact that You really have given us “eternal” life (c.f. John 3:16) – and that Jesus our Savior has promised to preserve all those who profess faith in Him so that not one of them will ever be lost (c.f. John 6:37-40).

And then, Father, show us how to incorporate this wonderful truth into our presentation of the Gospel. As Your grace enables us fulfill Jesus’ mandate to be His witnesses (c.f. Acts 1:8), help us assure people that once they belong to Christ He will never let them go. For we ask these things in His name – Amen.

(A) THE GREAT DEBATE – CAN WE OR CAN’T WE?

(1) Have you ever known someone who appeared to make a genuine profession of faith in Christ, only to repudiate it at a later date? Have you ever known someone who became deeply involved in the ministry and life of a local church, only to become a spiritual dropout somewhere down the road?¹

(a) Maybe it happened suddenly, with little or no warning. One moment they were “in there” working hard – attending services, teaching Sunday School, helping tell others about Christ, serving on various committees or boards – the next moment they were no where to be found!

(b) Or maybe it happened gradually. Maybe their interest in spiritual things and/or their involvement in the church went from being steady to sporadic, until finally they disappeared altogether. Maybe it happened something like this – after making a profession of faith in Christ they were initially involved in a wide variety of activities. To use a cliché, every time the church doors were open they were there. Then, after a while things began to change. First they quit attending evening worship – then they were noticeably absent from Sunday school – then their attendance at morning worship became erratic, until finally they just stopped showing up altogether.

(c) Were you to talk with them they might say they still believe – although Scripture says their actions belie their words (c.f. James 1:22; 2:14). In other instances, however, they might say that what they once professed to believe now seems like a lot of nonsense – or that they’re no longer interested in spiritual matters – or that they’re too busy with other things they find more stimulating and/or more important – or some other such explanation (i.e. excuse).

(d) The point is this – to quote a biblical reference – “They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us” (c.f. I John 2:19). In this instance, the warning found in Scripture is true that says: “the one who endures (literally, who “perseveres”)² to the end … will be saved” (c.f. Matthew 24:13) – the implication being that the one who does not endure or persevere to the end will not be saved.

(2) When something like this happens (and it happens in every church sooner or later), many people wonder: “Can a Christian lose their salvation?” “Is it possible for a true believer to fall away from the faith?” “Is apostasy a real danger for Christ’s redeemed people?”¹

(a) Many believe the answer is “Yes”. For example, the Catholic Church teaches that people can and do lose their salvation if they commit what’s called a “mortal sin”. A “mortal sin” is defined as a grave matter, committed with full knowledge and deliberate consent.³ Such sins are said to kill the grace of justification in a person’s soul – and, if a person dies before being restored to a state of grace through the sacrament of penance, he/she will go to hell.¹

Catholics aren’t the only ones who hold this view, however – many Protestants also believe Christians can and do lose their salvation. One example would be the Church of the Nazarene, whose Articles of Faith state: “We believe that all persons … may fall from grace and apostatize and, unless they repent of their sins, be hopelessly and eternally lost.”⁴

Other Protestants who share this view often point to Paul’s concern in First Corinthians chapter nine about becoming “disqualified” (c.f. I Corinthians 9:27) – Jesus’ warning about those who do not abide in Him being cast into the fire and burned (c.f. John 15:6) – as well as the example of King Saul and others who started out well but finished poorly, to support their contention that Christians can fall fully and finally from grace.¹

Hebrews chapter six is another favorite, since it talks about those who have been “enlightened (and) made partakers of the Holy Spirit” falling away (c.f. Hebrews 6:4-6). Interestingly, when this passage is interpreted from that perspective it actually teaches more than most want it to – because it goes on to say that “in the case of those … who have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame”. In other words, the passage many think says Christians can fall away, also says they can’t be “re-saved” (as it were) – that once a person loses their salvation, that’s it – they’re lost forever – which, of course, is not what the official positions of the churches we used as examples teach.

(b) However, those who believe Christians can lose their salvation have a much bigger problem than a doctrinal discrepancy – they have to (literally) explain away Jesus’ words in this morning’s text, where He said in no uncertain terms: “I give eternal life to (My sheep), and they will never perish; and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand” (c.f. John 10:28-29).

Because of these (and other) verses (see John 6:37-40; Romans 8:28-39), some believe the answer to our question (can a Christian lose their salvation?) is “No”. Reformed Theology, for example, believes the Scriptures teach that if a person has saving faith they will never lose it – and if it ever appears they have lost it, that simply means they never had it to begin with.¹ Hence, one explanation of Hebrews chapter six is that those who are said to have been “enlightened and made partakers of the Holy Spirit” were only enlightened and/or made partakers “outwardly” – that there was never any “inward” change of the heart and mind, which is where salvation initially takes place. In such cases, then, those who subsequently appear to fall away are like the seed in the parable of the sower that fell on rocky ground, or among the thorns – in that after showing some outward signs of growth, their true colors came through in that they wilted and faded away without ever producing any fruit (c.f. Matthew 13:3-8) – and the reason that happened is because they never had a spiritual root system that could sustain them for any length of time (c.f. Isaiah 37:31b).

(3) What do we do when two passages of Scripture appear to contradict each other? Specifically, what do we do when one passage (like Hebrews chapter six) seems to say people can lose their salvation (c.f. Hebrews 6:4-6) – while another passage (like John chapter ten) seems to say they can’t (c.f. John 10:28-29)?

(a) One rule that will help us “accurately handl(e) the word of truth” (c.f. II Timothy 2:15b) is to remember to interpret passages we find unclear and/or confusing by passages that speak more clearly and/or with greater clarity. The apparent tension between our text and Hebrews chapter six is a perfect example. Few interpreters would deny the passage in Hebrews is a difficult one to interpret – and for those who do, the fact this passage has been explained in so many different ways⁵ over the centuries suggests otherwise.

On the other hand, the passage in John chapter ten is about as straightforward and uncomplicated a one as you will find anywhere in Scripture. Hence, we ought to use the passage in John chapter ten to help us interpret Hebrews chapter six, rather than vice versa. The tendency of some to ignore this basic rule of interpretation invariably leads to erroneous doctrine and/or theological confusion.

(b) Another rule has to do with who’s speaking. In Hebrews chapter six it’s either the Apostle Paul, or some unknown (but inspired) author. In John chapter ten, John is writing, but Jesus is speaking. And if we inquire as to who has the greater authority, the obvious answer is Jesus⁶ – after all, He’s God come in human flesh (c.f. John 1:14) – plus, He established His divine authority to correct any/all misinterpretations of Scripture in the Sermon on the Mount, where He said again and again: “You have heard that it was said … but I say to you …” (c.f. Matthew 5:21-22, 27-28, 31-34, 38-39, 43-44).

Remember, we’re not saying the author of Hebrews was less inspired than Jesus (i.e. as far as the writing of Scripture is concerned) – nor are we saying he made a mistake and/or contradicted Jesus. The problem is not with the author of Hebrews – the problem is with us – the problem is, we Christians (collectively) are having a difficult time agreeing on what the Holy Spirit inspired the author of Hebrews to write.

Given these facts, then, we need to give greater weight to what Jesus said in this morning’s text – which means we need to interpret Hebrews chapter six in light of what our Savior said in John chapter ten, rather than the other way around. When we do that, it becomes clear Christians cannot lose their salvation (c.f. John 10:28-29) – and that whatever the author of Hebrews had in mind, he was not suggesting that we can.

(B) JESUS’ FOUR-FOLD PROMISE

(1) Scripture gives us at least two basic reasons why none of Christ’s redeemed people will ever lose their salvation. Neither reason has anything to do with us – i.e. with any ability we supposedly have to preserve ourselves and/or keep up our faith so that we don’t fall away. On the contrary, both reasons have everything to do with our Savior!⁷

(a) The first reason has to do with prayer – especially the fact that Jesus continually intercedes for the people He died to save. Hence, the Scripture says: “Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us” (c.f. Romans 8:34b) – and again: “He is able also to save forever those who draw near to God through Him, (Why?) since He always lives to make intercession for them” (c.f. Hebrews 7:25).

Elsewhere we’re told that Jesus now stands “in the presence of God for us” (c.f. Hebrews 9:24) – and that when we sin (as sin we will!), we need not fall into the slough of despair because, “we have an Advocate with the Father, Jesus Christ the righteous” (c.f. I John 2:1b).

To be brief, the point is this – it’s inconceivable to think Jesus’ continual intercession on behalf of the people He died to save would fall on deaf ears – it’s beyond belief to think any prayer(s) the Son of God might offer would not be within the Father’s will – therefore, its unimaginable to think God the Father would refuse to answer any prayer(s) the Son of God might offer on our behalf.⁸

Right before Peter denied Jesus three times, our Savior told him: “I have prayed for you, that your faith may not fail; and you, when … you have turned again, strengthen your brothers” (c.f. Luke 22:32). We know from Scripture that Jesus’ prayer on Peter’s behalf was answered fully and completely – i.e. that his faith did not fail – that he did not fall away, and/or revert back to his former lost condition.

In the same way, His intercessory prayers for all/each of His elect are fully and completely answered – one of them being: “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world” (c.f. John 17:24).

Hence, to paraphrase a rhetorical question asked by the Apostle Paul: “If Jesus IS interceding for us, who or what could ever separate us from Him and/or the Father?” (c.f. Romans 8:34-39).

(b) The other reason Christ’s redeemed people can never loose their salvation has to do with the various promises our Savior has made, either directly or through His apostles and prophets – promises like Philippians 1:6, which says: “I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus” – and again, in Second Timothy chapter one: “I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day” (c.f. II Timothy 1:12b) – and once more, this time from the Book of Jude: “(He is) able to keep you from stumbling, and … make you stand in the presence of His glory blameless with great joy” (c.f. Jude 1:24).

(2) In this morning’s text, Jesus makes four promises in quick succession – each one having to do with the eternal security of believers.

(a) First He said, “I give ETERNAL to them (i.e. to My sheep)” (c.f. John 10:28a).

The promise of redemption through repentance of sin and faith in Jesus Christ includes the promise of eternal life with our Savior in heaven. Hence, we’re told: “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (c.f. John 3:16) – and again: “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (c.f. Romans 6:23) – and once more: “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (c.f. I John 5:13).

Now if something is “eternal”, then by every definition known to man (and God) it means there’s no end to it – if something is “eternal” it’s permanent, not temporary – if it’s “eternal” then it’s unending, not short-lived.⁹

If a person is able to lose their salvation, then how can it be called “eternal” life¹⁰ – if it’s possible for someone who has truly been saved by Christ’s blood to fall away and become lost, then the last thing Jesus should have been promising is “eternal” life¹¹ – call it a “good” life, or a “better” life – call it a “happy” life, or even an “abundant” life – but don’t call it “eternal” life, because if people can lose it that’s not what it is!¹¹

Jesus promised that those who believed in Him would receive the gift of “eternal” life.

(b) Second, Jesus said: “they will NEVER perish” (c.f. John 10:28b).

What part of “never” do people find so hard to understand? “Never” means … well, “never”. It means the same thing in English as it does in Greek. The English word “never” means, “not ever, at no time, and/or not in any degree, way, or condition.¹² The Greek word for “never” means, “no, cannot, certainly not, not at all, and/or impossible.”¹³

How then, do some say people can lose their salvation, when Jesus said: “they will NEVER perish”? I’m sure most who say this don’t think Jesus was lying. But the fact is, if Jesus loses even one of those He promised to save – if He loses even one of those He actually died to save – then His statement here in this text is either a lie, or He was using a definition of “never” that’s different from anything found anywhere else in Scripture and/or human speech! (Just like “dead” doesn’t really mean “dead” in Ephesians chapter two [c.f. Ephesians 2:1], now “never” doesn’t really mean “never” here in John chapter ten).

But, the fact is, Jesus has promised all those who believe in Him that they will “NEVER (ever) perish”!

(c) Third, Jesus said: “no one will snatch them out of My hand” (c.f. John 10:28c).

Note whose “hand” we are in – it’s the hand of the Second Person of the Trinity – the One who is God come in human flesh (c.f. Philippians 2:6-8) – the One by whom all things have been created, in heaven and on earth (c.f. Colossians 1:16). It is the “hand” of the One who exercised sovereign power over disease, demons, and death – in short, it is the omnipotent “hand” of the Living God!

We should also note that the Greek word for “no” (as in, “NO one will snatch them out of My hand”) is the same word as “never” that we just talked about¹³ – which, I trust, I don’t have to go back over a second time.

The point is, “no one” can “snatch” a single one of Christ’s sheep from His “hand” – not the devil, not false teachers – nor can the sheep themselves wiggle free. “No one” or “no thing” can cause our Lord’s hand to let go of His sheep, and/or forcibly take them from Him against His sovereign will.¹⁰ As Romans chapter eight says: “Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? … I am convinced (Paul says) that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will (ever) be able to separate us from the love of God, which is in Christ Jesus our Lord” (c.f. Romans 8:35-39).

Those who believe man is the supreme decision maker when it comes to being saved, also believe man is the supreme decision maker when it comes to persevering in the faith. Jesus contradicts that, however, by promising that “no one will (ever be able to) snatch (even one of His sheep) out of (His) hand” (c.f. John 10:28c).

(d) Finally, Jesus made one more promise – the clincher, if you will – saying: “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand” (c.f. John 10:29).

Here we’re told that not only does the “hand” of the Second Person of the Trinity have a vise-like grip on us –so does the “hand” of the First Person of the Trinity who is “greater than all”, which means no one is “great” enough and/or powerful enough to pry us out of the Father’s “hand”. If anyone were able to do such a thing – if man himself were able to force open the Father’s “hand” so as to become lost after being saved – then that one would be “greater than” the Father, which is impossible. Hence, it’s impossible to lose our salvation – not because of anything in us – but because God the Son has us in one hand, and God the Father has us in the other.

Where, then, can we find a greater promise of eternal security than to be told by God the Son that God the “Father … who is greater than all” is not going to let anyone or anything “snatch” us out of either of their “hands” (c.f. John 10:29)!?

(C) APPLYING THE DOCTRINE OF ETERNAL SECURITY TO OUR WITNESSING

(1) How, then, can the doctrine of our eternal security in Christ be applied to our efforts to be His witnesses? How can we incorporate the preservation of the saints into the Gospel message? For one thing, we can tell people up front that anyone who repents of their sins and professes saving faith in Christ will not only be saved, they will never have to worry about losing their salvation. This doesn’t mean we are free to abuse God’s grace by continuing to live in sin (c.f. Romans 6:1-2) – or that we will never stumble and/or fall into temptation (maybe even for an extended period of time). What it does means is, that by God’s preserving grace, we will never fall away completely – we will never fall so fully that we forfeit or lose our salvation.¹⁴

(2) Second, we can tell new or potential converts what they are to do when they fall into sin after they become a Christian – namely, confess what they’ve done to Christ and repent – claim and believe the promise that says: “if we confess our sins, (Jesus) is faithful and (just) to forgive us our sins and … cleanse us from all unrighteousness” (c.f. I John 1:9). No matter how serious our sin may be – even if it’s what some call a “mortal sin” – even if its so heinous we can’t imagine how someone who’s a true Christian could ever do it – the remedy is not to get “re-saved”. The remedy is to repent, and then believe our Savior’s promise that He has cleansed us and forgiven our sin.

(3) Third, we can assure the people to whom we are witnessing that a person can know for certain whether or not they are a Christian – i.e. whether they are saved or not.

I can’t even imagine how Protestants who genuinely believe they can lose their salvation ever have any peace about their relationship with God, and/or their eternal future. Unlike Catholics, they don’t even have a man-made standard by which to measure such things – they’re just left in a kind of theological limbo – hoping they haven’t done something to cause Christ’s hand to let them go, but never being quite sure if He has or not.

It’s not arrogance¹⁵ to tell people they can know for sure they are a Christian. It’s simply a matter of getting our doctrine straight, and then exercising God’s gift of faith – it’s a matter of believing the Scriptures when they exhort us to “be … diligent to make certain about His calling and choosing you” (c.f. II Peter 1:10) – it’s a matter of believing Jesus when He says: “I give (My sheep) eternal life … and they will never perish; and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand” (c.f. John 10:28-29).

¹Sproul: Essential Truths of the Christian Faith; p. 197.

²Bible Companion Series: Strong’s Concordance; Word

#5278.

mortalsin.htm

⁴http://www.nazarene.org/gensec/we_believe.html

⁵The New Geneva Study Bible: Footnote on Hebrews 6:4-

⁶IBID: Interpreting the Bible; p. 2042.

⁷Sproul: Ibid; p. 198.

⁸The New Geneva Study Bible: Perseverance of the Saints;

p. 1781.

⁹Roget’s Thesaurus; p. 230.