

For it is impossible for those who were once enlightened,
and have tasted the heavenly gift, and have become partakers
of the Holy Spirit, and have tasted the … word of God and the
powers of the age to come, if they fall away, to renew them
again to repentance, since they crucify again for themselves
the Son of God, and put Him to an open shame.
Heb 6.4-6.
I have already addressed this ‘falling away' from the faith, but the topic warrants more comment now that so many believers are failing to remain faithful. Additional remarks on apostasy to both clarify why it will be prevalent in the endtimes and answer the $64,000 question, ‘Will those who fall away be condemned with the ungodly’. Yes, other N.T. texts shed light on these questions, but two passages in Hebrews specifically address them. The first is quoted in the above heading, but both indicate the threat apostasy will pose at the end of the age.
Both also condemn it in the strongest possible terms, with the second passage declaring, ‘ judgment and fiery indignation'
await those who fall away to become the Lord’s ‘adversaries’
(10.26,27). The severest of punishments because, as the first passage puts it, apostasy ‘ crucifies the Son of God afresh, putting Him to an open shame’ (6.6) .
Calvinists holding to the doctrine of the preservation of the saints ('once saved, always saved') generally suppose these passages pose a hypothetical situation. For me, an ex-Calvinist, an interpretation that flies in the face of the plain meaning of these and other texts. Even if some N.T. passages might suggest otherwise, these two texts leave us in no doubt about this ‘falling away’ from the faith; confirming it is both real and it has dire consequences. As to it being a significant feature in
the endtimes, it cannot be clearer than when Paul states Christ will not return unless there first is a ‘falling away’ (2Thes 2.3).
(The greek word here is ‘ apostasia’ ( Str 646), hence our english word, ‘apostasy’.) Incidentally, some teach this is the
‘rapture’; for me a farfetched notion. Paul’s statement can also be linked to where Peter likens those who desert Christ to a
‘dog returning to his own vomit’ and then discloses the judgment for this by adding, ‘if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning (2Pet 2.20-22). This judgment is the loss of their salvation.
Even as James confirms here, ‘if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from (eternal) death’ (Jas 5:19-20) .
Now, most believers ‘draw back’ (10.38,39) in stages from the faith, hence, the degree of betrayal will determine their punishment. Backsliders ending up with lukewarm commitment to Christ will suffer the loss of rewards. Notably, the reward of escaping suffering and martyrdom in the ‘Great Tribulation’ (Lk 21.26), but not their salvation (Lk 12.47,48).
The ultimate judgment, the loss of eternal salvation, is reserved for the apostate rejecting Heaven’s pleas to repent of disloyalty.
Now, at any time, it is possible to fall into apostasy, as proven by the thousands upon thousands down through the church age who deserted the faith. Therefore, it is important that I comment on this first passage in Hebrews referring to a scenario where it is ‘impossible to renew again unto repentance those who ‘fall away’ (6.4-6). Address it, because this statement must be seen as speaking of a unique judgment; it is not the usual scenario where the grace to repent is extended to apostates as long as possible. The passage, therefore, must refer to a specific time when God’s mercy has come to an end (as it
eventually must). This, as yet, has not occurred. The time allotted for repentance does not run out until the grace of the Holy Spirit to convict is withdrawn (Cf.2Thes 2.7). What will happen only after every tribe, tongue, and nation has had a final opportunity to hear the gospel and repent. That is, not only hear the gospel preached but also convincingly confirmed by ‘signs, wonders, and miracles’. (Cf Mk 16.17,18) Any rejecting this convincing testimony are the ones not able to repent.
This first passage in Hebrews, then, must refer to a scenario at the very end of the age. As the author confirms by saying some will end up in the predicament of Esau who, ‘found no place for repentance, though he sought it diligently with tears’
(12.17). By giving Jacob the birthright, Esau automatically lost any chance to change his mind, i.e., repent. This scenario applies only to the apostate who fails to respond in time to repeated pleas by the Holy Spirit. Now, though this severe judgment is reserved for them, God is not willing that any should perish and, therefore, will extend the grace to repent right to the very end of the age. (See 2Pet 3.9) Rejection of the ultimate witness to the gospel also appears to commit the ‘unforgivable sin’. What the Pharisees were warned of after they rejected the miracles—attributing them to the devil (Matt 12.31,32). This makes sense as rejecting a final witness to the gospel can only be unforgivable. But as I have stressed, this sin can only be committed at the end of the age, mostly by the ungodly. However, some backslidden believers, sadly, may also be tempted to reject this final miraculous testimony to the gospel; accuse it of being demonic, and refuse to repent of their blasphemy.
Any believer ‘lukewarm’ in their walk with the Lord must, therefore, take seriously these warnings about ‘falling away’.
Not serving Christ with the ‘whole heart’ (Jer 24.7) makes any believer vulnerable to this temptation. But others could also be
tempted, and it might surprise who these are, for by this, I mean believers without a firm grasp on this hope of perfection and its glorious outcomes. Without such a hope, the turmoil of the ‘perilous times’ could well also wrench them from their mooring in Christ. Not unthinkable when these ‘times’ are for the ‘ removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain’ (12.27). In other words, the divine ‘shakings' soon to test institutions, societal structures, beliefs, and philosophies are also to test every human alive—ungodly and godly. Yes, also the godly as confirmed by Jesus in His warning about a
‘winnowing’ of the church at the end. The judgment to separate the ‘sheep’ are from the ‘goats’, the ‘wheat’ from the chaff, and so the ‘fish’ are sorted into those kept and those castaway.
(See Matt Chpt 13) Now, you may think this all refers to the ungodly, but not according to scripture. Any believer ‘sitting on the fence’ is in danger from this ‘culling’, even greater danger if their love for God is no different from their love for the world. A judgment Christ confirmed by saying the
‘lukewarm’ will be ‘spewed out’ of His mouth (Rev 3.16).
He also singled out ‘unprofitable servants’, warning they face the punishment of ‘outer darkness’ (Mt 25.26,30). Now this is not hell as ‘darkness’ is a metaphor for the ‘Great Tribulation’; the period when the earth is blanketed with ‘gross darkness’ (Is 60.2). In other words, a less severe and more just punishment than for the unsaved. The ‘Great Tribulation’, then, is to test all who ‘practice lawlessness’ (Matt 7.23), with those judged not worthy to remain in the household of God who continue to ‘practice’ it, i.e. punished with the ungodly. Yet, if turning in repentance during this time, they will be deemed worthy to remain—but must suffer martyrdom. The bottom line: every ‘lukewarm’ believer is given a final opportunity to repent.
The ‘Great Tribulation’, then, is the instrument used by Heaven to expose the ‘hypocrite’ (play-actor) or ‘whited sepulcher’ who appears to be worthy. Principally, unmasking the believer who refuses to turn from the ‘error of his ways’
after having ‘ erred from the truth’ (Jam 5.19-20). However, tribulation will not be the instrument in this separation of the
‘chaff’ from the ‘wheat’ in the church. Two other major influences will be the growing seduction by the world and a powerful religious deception. (See 2Thes 2). But the main agent for this culling is tribulation (persecution in particular), ironically, what is working great faith and righteousness in other believers.
Now, the severe trials of this time may not trip up the majority of believers so they fall irretrievably, But they will certainly expose dangerous character flaws, in the main, the weaknesses making a believer vulnerable to temptation.
Usually, the defects in a life because they have not been shored up and ending inevitably in disaster when the ‘days of evil’
climax; especially those flaws not turned away from after repeated calls by the Lord to do so. It stands to reason: where prior ‘chastening’ has not brought about repentance, more severe discipline is deserved. This heavier rod of correction is the ‘Great Tribulation’ that ‘tests all those that dwell on the earth’ (Rev 3.10). Yet, at the same time, it gives the disobedient and backslidden a final opportunity to prove their faithfulness.
These Jewish believers in the first century endured severe trials and temptations. Believers at the end of this age (who qualify), thankfully, have the promise of escaping the period of ultimate horror, the ‘Great Tribulation’. Yet, not in a ‘silent rapture’ as many believe, but through the escape route I have advanced. However, scripture also reveals how every believer alive will have to endure a greater level of suffering in the lead-up period to the ‘Great Tribulation’. Enduring trials more
severe possibly than the early church faced. When believers in every generation have suffered such times of ordeal, the church today has no right to think of escaping it all. Now, though this is common to all, not so the distress of the ‘Great Tribulation’.
The suffering then will be exponentially greater for those who do not qualify to escape it.
I also have detailed how the suffering will embitter some believers enough for them to react with ‘lawlessness’, and unless overcome, will suffer the judgment of the ungodly. Yet in contrast to their fate, these same ‘fiery trials’ (1Pet 4.12) in this earlier period will be the catalyst for the 'overcomers' to progress to full maturity. While others ‘draw back unto perdition’ (10.39), this is their 'finest hour'. Now, such an endtime scenario may be difficult to contemplate, but it is high time a pampered modern church stops being in denial. When believers throughout the church age have suffered such ordeals, they have no right to think the distress in the time leading up to the ‘day of trouble’ (Nah 1.7) can be avoided.
I also have stressed how no believer (who qualifies) will have to endure the torment of the ‘Great Tribulation’. Heaven, therefore, will give every backslider and ‘lawless’ believer an opportunity to repent so they join those escaping. Some will dismiss these merciful gestures and disqualify themselves as
‘worthy to escape’ (Lk 21.36). What cannot be sidestepped, however, is the fact the ‘lesser’ tribulations will require all believers to remain faithful as Jesus asked—to ‘endure unto the end’ (Matt 24.13).