All of the Scriptures that appear to teach that one can become unsaved, which word isn’t actually used, are just suppositions in order to express the impossibility of being saved more than once, enforcing the desire to be saved. If the statements were true, what sense would there be in God saving someone, then eventually become lost. It would be like assuming God didn’t know they would become lost.
Galatians 5:4: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” When we think the Law can save it shows we are not understanding that only Christ saves. The supposition is “that it would be as though you had fallen from grace.”
“Whosoever” does not intend that anyone was justified by the law but that if anyone was (“no man is justified by the law” - Gal 3:11; 2:21), which gives nothing particular, but assumes that if there were such. The passage only shows they were suspected of trusting in the law, shown by Paul’s encouragement that they would not think different from what Paul thought (v 10). Also, if you look at any translation, you will see they interpret this as merely a supposition.
Verse 7 shows they were doing right, but they were considering the law, which temporarily “hindered” their progression in Christianity, and if continued it would cause them not to obey the truth. The text does not say “have not obeyed the truth” but “should not obey,” indicating an indecisiveness in the situation; they were attempting to “persuade” them from the truth (v 8), but the confidence Paul had in them stood firm, that they would “run well” (v 7). This is why Paul encouraged them that they would not think different from what Paul taught them (v 10); and he calls them “brethren” when he tells them they were “called.”
It’s also noteworthy to add that it’s not obedience to any truth that saves, because it’s only faith in Christ that justifies. When God “draws” one to His Son, He knows he’s going to continue “to abide.” He doesn’t draw those whom He knows will choose only to be just nominal (in name only) in their profession of Christ!
John Gill: “Ye are fallen from grace; that is, either from that grace which they professed to have; for there might be some in these churches, as in others, who were only nominal Christians, and formal professors; who had declared they saw themselves lost and undone sinners, destitute of a righteousness, and professed to believe in Christ alone for righteousness and strength, but now trusted in themselves, and in the works of the law: or from the scheme of grace in the whole of man's salvation, which will admit of no mixture of works; either it is one or the other, it cannot be both; wherefore by their taking on the side of works, they showed that they had entirely dropped the scheme of grace: or else from the Gospel of the grace of God, from whence they were removed, through the influence of false teachers; particularly the doctrine of free justification by the grace of God, through the righteousness of Christ; which was entirely set aside by their seeking to be instilled by the works of the law; and from this they might be said to be fallen.”
Albert Barnes: “Ye are fallen from grace - That is, this would amount to apostasy from the religion of the Redeemer, and would be in fact a rejection of the grace of the gospel. That this had ever in fact occurred among true Christians the apostle does not affirm unless he affirmed that people can in fact be justified by the Law, since he makes the falling from grace a consequence of that. But did Paul mean to teach that? Did he mean to affirm that any man in fact had been, or could be justified by his own obedience to the Law? Let his own writings answer; see, especially, Romans 3:20. But unless he held that, then this passage does not prove that anyone who has ever been a true Christian has fallen away. The fair interpretation of the passage does not demand that. Its simple and obvious meaning is, that if a man who has been a professed Christian should be justified by his own conformity to the Law, and adopt that mode of justification, then that would amount to a rejection of the mode of salvation by Christ, and would be a renouncing of the plan of justification by grace. The two systems cannot be united. The adoption of the one is, in fact, a rejection of the other. Christ will be “a whole Savior,” or none. This passage, therefore, cannot be adduced to prove that any true Christian has in fact fallen away from grace, unless it proves also that man may be justified by the deeds of the Law, contrary to the repeated declarations of Paul himself. The word “grace” here, does not mean grace in the sense of personal religion, it means the “system” of salvation by grace, in contradistinction from that by merit or by works.”
Hebrews 6:4-6: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; And have tasted the good word of God, and the powers of the world to come; If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”
It would be impossible to “renew them again unto repentance”; and impossible to crucify Christ again! This answers to the supposition, “if they shall fall away.” If God saves someone He will never have to do it again, thus saved is saved!
Albert Barnes: “These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this be the meaning, then it proves that if those referred to should fall away, they could never be renewed. Their case was hopeless, and they must perish: that is, if a true Christian should apostatize, or fall from grace, “he never could be renewed again,” and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish; and by this solemn consideration - the only one that would be effectual in such a case - he meant to guard them against the danger of apostasy.”
“It is material to remark here that the apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen - but a statement may be made of what would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never would happen. It would be easy to suppose what would happen if the ocean should overflow a continent, or if the sun should cease to rise, and still there be entire certainty that such an event never would occur.”
Hebrews 10:26, 27: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins; But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”
This doesn’t intend that “when we sin,” but that “if we sin willfully.” For all continue to sin, but now, after being saved it is not something done as before, as a lifestyle and without repentance. Believers try to avoid sin as much as possible. If it said “when we sin,” that would make it a possibility of sinning intentionally after being saved, which is not in compliance with one remorseful and repentant.
Verse 32-35 show they were saved (“illuminated”). Verse 35 tells them not to cast their confidence away. Verses 38 and 39 says they are of those who will not “draw back unto perdition” (damnation). If any return to their old ways it manifests they were hypocrites and apostates in their professing Christ.
Albert Barnes: “The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned “willfully,” must look on fearfully to the judgment without a possibility of being saved. There are multitudes of cases where such persons are saved. They “willfully” resist the Holy Spirit; they strive against Him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.”
John Gill: “After that we have received the knowledge of the truth”; either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some particular doctrine, especially the principal one, salvation by Christ; of which there may be a notional knowledge, when there is no experimental knowledge; and which is received not into the heart, but into the head: and whereas the apostle speaks in the first person plural, “we,” this is used not so much with regard to himself, but others; that so what he delivered might come with greater weight upon them, and be more readily received by them; when they observed he entertained no hard thoughts or jealousies of them, which would greatly distress the minds of those that were truly gracious. Moreover, the apostles use this way of speaking, when they do not design themselves at all, but others, under the same visible profession of religion, and who belonged to the same community of believers; Besides, these words are only hypothetical, and do not prove that true believers could, or should, or do sin in this manner: to which may be added, that true believers are manifestly distinguished from these persons.”
Galatians 5:4: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” When we think the Law can save it shows we are not understanding that only Christ saves. The supposition is “that it would be as though you had fallen from grace.”
“Whosoever” does not intend that anyone was justified by the law but that if anyone was (“no man is justified by the law” - Gal 3:11; 2:21), which gives nothing particular, but assumes that if there were such. The passage only shows they were suspected of trusting in the law, shown by Paul’s encouragement that they would not think different from what Paul thought (v 10). Also, if you look at any translation, you will see they interpret this as merely a supposition.
Verse 7 shows they were doing right, but they were considering the law, which temporarily “hindered” their progression in Christianity, and if continued it would cause them not to obey the truth. The text does not say “have not obeyed the truth” but “should not obey,” indicating an indecisiveness in the situation; they were attempting to “persuade” them from the truth (v 8), but the confidence Paul had in them stood firm, that they would “run well” (v 7). This is why Paul encouraged them that they would not think different from what Paul taught them (v 10); and he calls them “brethren” when he tells them they were “called.”
It’s also noteworthy to add that it’s not obedience to any truth that saves, because it’s only faith in Christ that justifies. When God “draws” one to His Son, He knows he’s going to continue “to abide.” He doesn’t draw those whom He knows will choose only to be just nominal (in name only) in their profession of Christ!
John Gill: “Ye are fallen from grace; that is, either from that grace which they professed to have; for there might be some in these churches, as in others, who were only nominal Christians, and formal professors; who had declared they saw themselves lost and undone sinners, destitute of a righteousness, and professed to believe in Christ alone for righteousness and strength, but now trusted in themselves, and in the works of the law: or from the scheme of grace in the whole of man's salvation, which will admit of no mixture of works; either it is one or the other, it cannot be both; wherefore by their taking on the side of works, they showed that they had entirely dropped the scheme of grace: or else from the Gospel of the grace of God, from whence they were removed, through the influence of false teachers; particularly the doctrine of free justification by the grace of God, through the righteousness of Christ; which was entirely set aside by their seeking to be instilled by the works of the law; and from this they might be said to be fallen.”
Albert Barnes: “Ye are fallen from grace - That is, this would amount to apostasy from the religion of the Redeemer, and would be in fact a rejection of the grace of the gospel. That this had ever in fact occurred among true Christians the apostle does not affirm unless he affirmed that people can in fact be justified by the Law, since he makes the falling from grace a consequence of that. But did Paul mean to teach that? Did he mean to affirm that any man in fact had been, or could be justified by his own obedience to the Law? Let his own writings answer; see, especially, Romans 3:20. But unless he held that, then this passage does not prove that anyone who has ever been a true Christian has fallen away. The fair interpretation of the passage does not demand that. Its simple and obvious meaning is, that if a man who has been a professed Christian should be justified by his own conformity to the Law, and adopt that mode of justification, then that would amount to a rejection of the mode of salvation by Christ, and would be a renouncing of the plan of justification by grace. The two systems cannot be united. The adoption of the one is, in fact, a rejection of the other. Christ will be “a whole Savior,” or none. This passage, therefore, cannot be adduced to prove that any true Christian has in fact fallen away from grace, unless it proves also that man may be justified by the deeds of the Law, contrary to the repeated declarations of Paul himself. The word “grace” here, does not mean grace in the sense of personal religion, it means the “system” of salvation by grace, in contradistinction from that by merit or by works.”
Hebrews 6:4-6: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; And have tasted the good word of God, and the powers of the world to come; If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”
It would be impossible to “renew them again unto repentance”; and impossible to crucify Christ again! This answers to the supposition, “if they shall fall away.” If God saves someone He will never have to do it again, thus saved is saved!
Albert Barnes: “These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this be the meaning, then it proves that if those referred to should fall away, they could never be renewed. Their case was hopeless, and they must perish: that is, if a true Christian should apostatize, or fall from grace, “he never could be renewed again,” and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish; and by this solemn consideration - the only one that would be effectual in such a case - he meant to guard them against the danger of apostasy.”
“It is material to remark here that the apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen - but a statement may be made of what would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never would happen. It would be easy to suppose what would happen if the ocean should overflow a continent, or if the sun should cease to rise, and still there be entire certainty that such an event never would occur.”
Hebrews 10:26, 27: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins; But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”
This doesn’t intend that “when we sin,” but that “if we sin willfully.” For all continue to sin, but now, after being saved it is not something done as before, as a lifestyle and without repentance. Believers try to avoid sin as much as possible. If it said “when we sin,” that would make it a possibility of sinning intentionally after being saved, which is not in compliance with one remorseful and repentant.
Verse 32-35 show they were saved (“illuminated”). Verse 35 tells them not to cast their confidence away. Verses 38 and 39 says they are of those who will not “draw back unto perdition” (damnation). If any return to their old ways it manifests they were hypocrites and apostates in their professing Christ.
Albert Barnes: “The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned “willfully,” must look on fearfully to the judgment without a possibility of being saved. There are multitudes of cases where such persons are saved. They “willfully” resist the Holy Spirit; they strive against Him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.”
John Gill: “After that we have received the knowledge of the truth”; either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some particular doctrine, especially the principal one, salvation by Christ; of which there may be a notional knowledge, when there is no experimental knowledge; and which is received not into the heart, but into the head: and whereas the apostle speaks in the first person plural, “we,” this is used not so much with regard to himself, but others; that so what he delivered might come with greater weight upon them, and be more readily received by them; when they observed he entertained no hard thoughts or jealousies of them, which would greatly distress the minds of those that were truly gracious. Moreover, the apostles use this way of speaking, when they do not design themselves at all, but others, under the same visible profession of religion, and who belonged to the same community of believers; Besides, these words are only hypothetical, and do not prove that true believers could, or should, or do sin in this manner: to which may be added, that true believers are manifestly distinguished from these persons.”
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