Hebrews 5:12

For though by this time you ought to be teachers, you need that someone would teach you again the first principles of the oracles of God. You have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.

Therefore, leaving the discussion of elementary principles, the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and faith toward God, of the doctrine of baptisms or of laying on of hands, of the resurrection of the dead, and of eternal judgment. This we will do if God permits. For it is impossible for those who were once enlightened and have tasted of the heavenly gift, have become partakers of the Holy Spirit, and have tasted of the good word of God and of 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 open shame.

Father, this is one of those passages sharper than any two-edged sword. We pray that we wouldn't in any way try to dull it, but that we would understand what is being said here. You, who inspired the writing of this, would now give the observation, the interpretation, and the application of it to us by Your Holy Spirit. So would You teach us? Would You give us understanding and insight that we would continue to be transformed by the renewing of our minds? Help us to show what is Your good and perfect work and will in this world. So God, work in us. We ask this in Jesus' name. And all those that agreed said, "Amen." You can be seated.

In the last 10 to 15 years, as the generation that is now commonly referred to as millennials— that would be my age down to about 17 years old— has been moving through college and on into a career and life, there is a new term that...

The stage of life that has materialized during this time has come to be known as emerging adulthood. Previously, it was kind of pejoratively referred to as delayed adolescence. Now, there is a positive spin on that. Emerging adulthood describes this stage of life that many individuals in the age category of 17 to 37 are experiencing, especially here in the United States. Most of them choose to pursue undergraduate studies and continue on to graduate studies.

Additionally, many in this group delay marriage. The average age for a man in the United States to get married is now 27.7, almost 28 years old. Many do not quickly move out of their parents' homes, and most do not reach a livable salary or wage until they are well into their early 30s. In fact, it is believed by many researchers that most of this generation will have a very hard time reaching the five major stages of adulthood: finishing their education, starting a career, getting married, starting a family, and buying a home. Many, if not most, of those in this age category will not reach these milestones until they are well into their late 30s and even into their 40s.

As this emerging adulthood phenomenon continues, it has become a source of frustration for many adults. We see this reflected in articles, news stories, and discussions on the radio. The dream of the empty nest, long held by many baby boomer parents of millennials, has been dashed into pieces by those within this emerging adulthood classification. These parents have woken up to the harsh reality that their dream may not come to pass in the foreseeable future. In their frustration, they often find themselves thinking, "Would you not just grow up?"

If you can identify with that sentiment in any way, then you will have no problem understanding the text before us today. This scripture makes a very clear point, which is outlined in your sermon guide in the bulletin.

Point number one: God's goal for His children is that they grow up. I'm sure every parent can relate to this goal and this desire. We see it written in Hebrews chapter five, verse 12: "For though by this time you ought to be teachers, you need that someone would teach you again the first principles of the oracles of God, and you have come to need milk and not solid food." God's goal for His kids is that they would grow up. Since that's God's goal for His kids, it's my goal and our goal as the leadership of this church for this church, you, the body of Christ, that we would grow up.

In fact, that is the commission of Jesus. He said to His disciples to go into all the world and make disciples of all nations, teaching them to observe the things that I have commanded you. "Lo, I am with you always, even to the end of the age." So we want to grow people up. That is the commission: go make disciples, followers of Jesus. This is the task, the work of those who are called pastors, teachers, apostles, prophets, and evangelists.

The book of Ephesians chapter four tells us that the work of these offices within the church is to equip the saints for the work of the ministry, for the building up of the body of Christ. The call that God has given to me is to equip the saints, the body of Christ, for the work of the ministry. There is a growing up that is to take place. That's why we study through the Scriptures the way that we do.

The Apostle Paul, in his second letter to Timothy, chapter three, verses 16 and 17, says that the Word of God we have is inspired by God and is useful for reproof, for correction, for instruction in righteousness, so that the man or woman of God would be thoroughly equipped for every good work. We systematically go through the Bible verse by verse, chapter by chapter, to equip the saints for the work of the ministry and to make us ready for the good things that God has prepared for us.

On a number of occasions in the Scriptures, the metaphor is used that the Bible is like food for us, something we consume that becomes a part of our lives and helps us to grow strong. The Apostle Peter, in his first letter, chapter two, says, "As newborn babes desire the pure milk of the Word, that you may grow thereby." We consume God's Word first as we are born again; we put our trust in Jesus and are born again by the Spirit of God. We eat His Word like pure milk, and the purpose of it is that we would grow.

Growth is the goal of what we're doing as we go through the Scriptures. Sadly, we recognize that this growth doesn't always lead to maturity for some within churches, including our own. People often do not come to that place of maturity. This isn't a new phenomenon; it is not something that has only emerged in our day. Many love to decry how the church is not teaching the Word of God in the same way it once did. However, the problem of people not growing to maturity is not new at all.

Two thousand years ago, the Apostle Paul identified this issue among a group of Christians in a city called Corinth, and he had to write to them. He stated, as recorded in First Corinthians, chapter three, verses one through three, "And I, brethren, could not speak to you as spiritual people, but as carnal, as babes in Christ." He described them as little infants in Jesus. He continued, "I fed you with milk and not with solid food, because until now you were not able to receive it. And even now you are still not able, for you are still carnal." He pointed out that, despite the passage of time in their faith, they still could not consume solid food.

In verse three, he asked, "For where there is envy and strife and divisions among you, are you not carnal and behaving like mere men?" God wants to make us more like Him. He is fashioning us into the likeness of His children and trying to create in us a spiritual life that produces spiritual fruit, the evidence of the Spirit's work in our lives. Yet, Paul indicates that they are like mere men, even though they should be growing.

The author of the book of Hebrews also addresses this issue, stating that they have been believers for a long time. By this point, they should have reached a place where they can teach others. Instead, someone else needs to come back in and teach them the very basic things about God's Word. They are like babes, not people who can handle solid food. This is a scathing critique and indictment against this group of Christians being written to two thousand years ago.

What this leads us to understand is point number two on your outline: we should never be satisfied with baby Huey Christianity. Prolonged Christian infantilism is unacceptable. I will be the first to admit that children, little babies, are cute as can be.

I have four of perhaps the cutest specimens of children on the planet. If I do say so myself, nothing against your kids, but my kids are exceedingly cute. A few years ago, I think we were probably at my parents' house. The TV was on, and we were watching a documentary show called My Crazy Obsession. In that episode, there was a thirty-something guy who loved to dress in baby clothes. He would do this for eight to ten hours a day, suck on a pacifier, drink from a bottle, and sleep in a crib.

I'm not trying to speak against this whole thing in a cruel fashion, but the show itself was called My Crazy Obsession. This individual clearly needs help, and he could be helped by the spirit and grace of God in a wonderful way. However, here's the thing: what is cute in a toddler is disturbing in an adult. It's disturbing. As Christians, we cannot be satisfied with ongoing, prolonged Christian infantilism. We need to grow up. We can't be satisfied with that baby Huey Christianity.

So, what should we do? The author of Hebrews says in Hebrews 5:13, "For everyone who partakes of milk only is unskilled in the word of righteousness." We need to develop our skill in the word of righteousness, which deals with what is right and what is wrong. The person who is unskilled in this is called a babe. This is not a compliment; it means you are like a little kid who needs to grow up.

Solid food, as stated in verse 14, belongs to those who are of full age. They have matured to the point where, by reason of use, they have their senses exercised to discern both good and evil. We should be growing to the point where we can consume the Scriptures as solid food on our own. It shouldn't need to be chewed up for us and given in the form of milk. We should be able to consume it independently so that we don't constantly have to be under the oversight of a parent, a pastor, or a leader at every moment of every day, ensuring that we do what is right and avoid what is wrong. The goal that God is looking for is for us to walk in these things on our own.

That's what He is desiring: that we would come to some level of maturity, that we would have our senses exercised to the point that we know what is right and we do that, and we know what is wrong and we don't do that.

Point number three is the measure of maturity. The measure of maturity is discernment and obedience. I can discern what is right and what is wrong, and I can obey and do what is right and not do what is wrong. Maturity is evident in those who know what to do and do it. That's what we're looking for.

Now, I'm sure that every parent here today recognizes pretty quickly that their kids did not come pre-programmed to do right. Parents, raise your hand. Even if your children are older, every parent here knows this. Maybe yours did, but mine didn't. This was no shock to me; I completely understood that this is the case. I believe wholeheartedly in original sin, and I have a perfect example of it in these cute little kids. It's a good thing that they're cute because I probably would have disposed of them quite a while ago had they not been so adorable.

They don't come pre-programmed with an understanding of what is right and what is wrong. Although they do have a conscience—God has hard-written it upon our hearts—a certain understanding of basic morality. C.S. Lewis speaks about this in his book, Mere Christianity. We have that understanding, and that's a good thing, but it needs to be built upon. There is more programming that needs to be written into that hard drive to help them know right from wrong, to do right, and to not do wrong.

Isn't it a wonderful, glorious thing when the kids get to that point where you actually start to see some evidence that the work is working? It's a beautiful thing to witness. It's amazing when you hear from other people who see it in your kids. It reminds me of the Apostle John's words in his last letter, Third John, verse four. He says, "I have no greater joy than to hear that my children walk in the truth." What a wonder it is when some other adult says, "You know, your kid did this wonderful thing." It's glorious—absolutely glorious.

It's like this little light on the horizon, this little beacon that says, "Maybe we'll get there." I can actually launch them out into the world, and they won't be complete hooligans. They might be a little bit because they're Benedictus, but they won't be complete hooligans. So there's this glimmer on the horizon, and we're heading in that direction. But it takes some parental training.

There has to be that parental training, but it's all for the purpose of growing them up. This growing-up process is what we call discipleship. We need to move people from the basics, away from milk, to a little bit more heavy and on to meat, onto solid food, so that they would grow. The apostle says so here in Hebrews chapter six, verse one: "Therefore, leaving the discussion of elementary principles, first things, the basics, let us go on to perfection or maturity." Another word for perfection there is maturity.

So, let's not lay again the foundation. What are the elementary principles of the foundation? It's interesting that the things he identifies as elementary include repentance from dead works, faith toward God, doctrine of baptisms, laying on of hands, resurrection from the dead, and eternal judgment. We should not go back to the basics constantly; we should not relay the foundation all the time. This we will do if God permits.

We are discipling people, and what is a disciple? A disciple is a faithful and obedient follower of Jesus. That is what we are aiming at. The target we are shooting for here at Cross Connection Church is that if you put your trust in Jesus, you would grow to become a faithful and obedient follower of Jesus. You should be able to self-direct that following of Jesus. This does not mean you no longer need pastors and teachers to teach the Scripture, but that you can also go and, in a sense, feed yourself, knowing what is right and what is wrong, avoiding what is wrong and doing what is right.

That is the goal: to become faithful and obedient followers of Jesus. This is why we want to teach through the Scriptures and not always spend our time only on the foundational things. We do not want to talk every single week about repentance, faith, baptism, the gifts of the Spirit, and heaven and hell. We want to delve into some deeper topics.

The implication here is that as a Christian, you should come to a place—hopefully it doesn't take 30 years to get there—where, early in your following of Jesus, you already understand in a good way repentance, faith, the gifts of the Spirit, heaven, hell, and those sorts of things. If you say, "Well, I don't know that," well, that's one of the reasons we have some...

Of our things, like our school of discipleship, we'll have some classes coming up on those topics, but we want to train you in that. However, we also want to move beyond that when we gather together on a Sunday morning, which is why we come to a text like this.

So, we're going to leave the discussion of the elementary principles and move on to some things that lead to maturity, if God permits. We want to step into some non-elementary principles, which means they are a little bit more sinewy, a little bit harder to chew, and maybe difficult to swallow. We will be discussing some heavy concepts in these verses from Hebrews chapter six, verses four through six. These are beyond elementary principles and are somewhat harder to grasp.

We can know for sure that these principles are more challenging to hold on to because they are three of perhaps the most discussed and debated verses in the entire Bible. In Hebrews chapter six, verse four, the author states that it is impossible for those who were once enlightened, who have tasted of the heavenly gift, and have become partakers of the Holy Spirit, and have tasted of the good word of God, and the powers of the age to come, if they fall away, to renew them again to repentance. This is because they crucify again for themselves the Son of God and put Him to open shame.

Now, these are heavy verses. This is a little bit more than milk, so we have to take our time to chew it up and consume it so that we can digest it and comprehend it. If you were here about four weeks ago, we were in Hebrews chapter three, and then right after that, Hebrews chapter four, as we go chronologically through these texts. In Hebrews chapter three, we also dealt with some very meaty passages that relate closely to the topic we will discuss here.

This discussion revolves around what is referred to as apostasy. Apostasy is the abandonment of religious faith and belief. Some people conclude that when one abandons their trust in Jesus, they also abandon the associated benefits of that faith.

Of trust in Jesus. What is the associated benefit of trust in Jesus? We put our trust in Jesus and our belief in Him for salvation. Some conclude, upon reading this passage of Scripture, that if a person is apostate, they have abandoned their trust in Jesus. In doing so, they have also abandoned the associated promise or gift that comes with that trust. By abandoning their faith, they have lost the gift of salvation.

This topic leads to a significant debate: when a person who is a Christian puts their trust in Jesus, can they abandon that trust in such a way that they lose the benefits associated with it? This contention has been a problem that has sparked debate for hundreds of years. In fact, 2017 marks the 500th anniversary of the Protestant Reformation, during which much of this debate emerged.

There are essentially two primary camps or groups identified by two reformers from the 16th century. One is John Calvin, a French theologian, and the other is Jacob Arminius, a Dutch reformer and theologian from about the same time. Those who follow John Calvin refer to themselves as Calvinists, while those who follow Jacob Arminius call themselves Arminians.

John Calvin held a position on the sovereignty of God, asserting that one cannot lose their salvation. In contrast, Jacob Arminius taught that under the responsibility of man, it is possible for someone to become apostate and lose their salvation.

Sitting here today, you may be aware of these differing views. Perhaps you identify with John Calvin or Jacob Arminius. If that is the case, you have likely engaged in debates about this very section of Scripture, which is one of the most loved proof texts of Arminianism. Arminians often use this verse to challenge Calvinists, just as Calvinists frequently reference Romans chapters 8, 9, 10, and 11 to counter Arminian arguments. This back-and-forth continues, with each side holding tightly to their respective proof texts.

Many are not fans of this verse necessarily. When they come to a verse like this, similar to Hebrews chapters 3 and 4, which we looked at a month ago, those holding a Calvinistic position must navigate what seems to be the clear presentation of the text. They have to argue from a different direction and set aside some of the cautions. In some way, they must find a way to dismiss these warnings, because there is clearly a warning against becoming an apostate in this passage of Scripture.

The common argument of Calvinists when they encounter passages like Hebrews chapters 3, 4, and 6 is to assert that the individual described as apostate—abandoning their faith—was never really a Christian in the first place. This is the argument I shared with you from one Calvinistic teacher, whose name I did not provide, back in Hebrews chapter 3. His position was that this passage describes a person who is not genuinely a Christian. This is what you will most commonly find if you consult Calvinistic commentaries and resources related to Hebrews chapter 6.

However, one of my favorite Calvinists, Charles Haddon Spurgeon, had an interesting take on this passage. Many have heard of Charles Spurgeon, the great prince of preachers. I have every single sermon that John Calvin preached in eBook form, and I love to read his work; it is spectacular. Spurgeon, a clear Calvinist, states that if you read Dr. Gill, also a Calvinist, Dr. Owen, and almost all the eminent Calvinistic writers, they all assert that the individuals described in this passage are not Christians.

Spurgeon notes that 150 years ago, he observed that Calvinistic teachers of his day and before all claimed that the person described in Hebrews chapter 6 is not a Christian. He continues by saying that enough is said here to represent a man who is a Christian externally, but not enough to portray a true believer. He then makes a striking point: they would not have said this if they did not have some doctrine to uphold. A child reading this passage would conclude that the persons intended must be Christians. If the Holy Spirit intended to describe Christians, I do not see how He could have used more explicit terms than those chosen here. How can a man be said to be enlightened, to taste of the heavenly gift, and to be made a partaker of the Holy Ghost without being a child of God? With all deference to these learned doctors, this is a significant question.

I admire and love every one of them, says Charles Spurgeon. I humbly conceive that they allowed their judgments to be a little warped when they said that. I think I shall be able to show that none but true believers are here described. There, I wholeheartedly agree with the Prince of Preachers. What is described here is a Christian, and that's what makes this passage so challenging.

There are five characteristics mentioned in verses four, five, and six of this individual who is an apostate by the end of the verse. What are the five characteristics? First, they were once enlightened. Second, they have tasted of the heavenly gift. They tasted the sweetness of salvation that is to come. Third, they have become partakers of the Holy Spirit; that is, the Holy Spirit is in them. Fourth, they have tasted of the good word of God. Finally, they have tasted of the powers of the age to come.

Now, if that describes a non-Christian, then I might be in fear of being a non-Christian. However, very clearly, I don't think that these five characteristics can be said of a non-Christian, and neither did Charles Spurgeon. The typical way that the Calvinist explains this is important to note. I want to make sure that I'm not saying that I'm an Arminian; I'm not. If you hear me teach Hebrews chapter six, you might think, goodness gracious, he's an Arminian. But if you go and listen to my teachings on Romans chapter eight, you might think, goodness gracious, he's a Calvinist.

Why? Because I do my best to navigate the tension present in the Scriptures. It's like walking a wire; there is a tension between the sovereignty of God and the responsibility of man. When both are clearly taught, we have to wrestle with that tension. That's what we do here at Cross Connection; we wrestle with it.

In saying that, the Calvinist will argue that this describes someone who is not a Christian. I object, pointing out that one of their champions, Charles Spurgeon, says this describes a Christian. So, how does the Calvinist Charles Spurgeon reconcile this if he claims this is a true believer? He does a really good job if you read his message. He suggests that what is being described here is a hypothetical situation that couldn't really happen.

What I see in this is point number five: there is such a thing as infant Christian mortality.

There is such a thing as infant Christian mortality, and that is scary and striking. It should cause a level of reverential fear. Even though Charles Spurgeon will say that this is describing an event, apostasy, and that it can't really happen because of God's sovereignty, my objection would be to go back to the message I preached on March 26th of this year in Hebrews chapter three.

Point number one, if you go back and listen to it, you'll remember that warnings exist for a reason. Therefore, we need to take heed to this warning because the language is so strong. He doesn't say it's difficult to renew them to repentance; he says it's impossible—impossible to renew the apostate person to repentance and to bring them back to trust in Christ. He says it's impossible, and that is challenging.

So how do we deal with incredibly challenging warnings such as these? At Cross Connection, we deal with challenging warnings in the same way we do with all Scriptures. We deal with them wisely, prayerfully, and carefully so that we can apply them fully. That's our goal: to apply every Scripture fully.

The author states that it is impossible for individuals described as true Christians—these formerly true Christians, if they fall away—to be renewed again to repentance. Why? Because they put the Son of God to open shame. They shame Him; they basically spit upon Jesus of Nazareth, the risen Lord and Savior. In doing so, they have forfeited, as the author is clearly saying here, the promise that only Jesus Christ gives.

There is such a thing, it seems to be saying here in this passage, as infant Christian mortality. Now, with the time I have remaining, I'll give my sixth point, my final point, and then I'm going to backtrack and try to explain why. Point number six on your outline: there is repentance for those that fall, but not for those that fall away.

Which clues us into something very important in the wording here. Remember, I said we want to approach this wisely and carefully. So, we need to be careful to look at every word that is given in the Scriptures. Here, the words "falling away" or "fallen away" are significant. I think they lead us to an important point: there is a difference between falling and falling away.

To fall is to stumble into sin. If you're a Christian today, every single one of you, myself included, we do that way too much, far more than we'd like to admit. In fact, by sundown today, everyone in this room will stumble and fall into sin. Now, maybe not as much the ladies, but all you husbands, you definitely will. By the end of the day, absolutely. We will all fall into sin, which means that every single one of us is going to need to, in our fallen, stumbled, sinful state, look to Christ and say, "Would you forgive me?"

We know the Scriptures say that He is faithful and just to forgive us our sins and to cleanse us of all unrighteousness. If we confess our sins, as stated in 1 John, chapter 1, verse 7, if you confess your sin, He is faithful. Or verse 9: He is faithful and just to cleanse us and forgive us of all unrighteousness. Now, what Christian hasn't been joyful over the continual forgiving grace of Jesus Christ? Thank God that when I come to His throne of grace to obtain mercy and grace in my time of need, He doesn't put up the sign that says, "Sorry, closed for business." He doesn't.

So, we stumble; we fall into sin. When we do, we repent, we confess our sins, and He, because of His abundant grace, forgives iniquity, transgression, and sin. With His mercy, He comes in and applies His merciful grace to us, and we are made right with God. That is a wonderful joy presented in the Gospel, one that the Christian revels in every single day: the joy of the forgiving grace of Jesus.

But there is the issue of falling away. To fall is to stumble into sin. To fall away is to leave the faith of Christ, to leave trust in Christ, to remove your trust in Him for your forgiveness and for salvation, and to leave that position, apparently to trust in something else, to trust in yourself, or to trust in some other form of religion.

Trust in some other issue is the very issue that the author of the Book of Hebrews is writing about. If you remember the purpose of this book, the author is addressing Christians who left the old covenant of Judaism to put their trust in Jesus for their salvation and in His new covenant and grace because of His death on the cross as a sacrifice. They have left Judaism and put their trust in Jesus, and now, in some way or another, they are being tempted to leave that trust and return to Judaism, back to the temple, back to the priesthood, back to the sacrifices.

The entire book has been written to individuals who are being tempted to abandon their trust in Jesus for something they came from or for some other thing. The author of the Book of Hebrews is saying, "No, Jesus is preeminent. Jesus is supreme. Jesus is the only way," which is what Jesus Himself said. The way is narrow, the gate is narrow, and there are few that go in by it, but this is the only way. That is what the author is conveying. He is urging them not to fall away from that trust.

At this point, there may be some of you here who are saying, "Well, I just can't imagine that anyone would do that, that they would stop trusting in Jesus and leave that." I can't fathom that anybody would ever contemplate doing that, let alone actually do it. I just can't enter that into my mind at all. Well, I sure hope you're right. I do hope that you are correct, but there is the issue of the warning, and warnings exist for a reason. They are there for a purpose.

Not only is there a warning, but there are articles like the one that came out on the Religious News Service this last week on April 24, 2017. An article was published with the headline, "When Belief Dies, Can It Be Resurrected?" This was the headline just last week, April 24. It was more of a promotional piece about a new book that came out this last February, coauthored by two different authors, one of whom is a minister by the name of Tony Campolo. Who's heard the name Tony Campolo? Some of you have. This book was written by Tony Campolo with his son, Bart Campolo.

The book's title is "Why I Left, Why I Stayed." In this book, Tony Campolo speaks about why he has chosen to remain in a place of trusting in Jesus, while his son, Bart, describes why he left. Bart, at 50 years old, came and told his parents on Thanksgiving Day, "I'm sorry, but I no longer trust in Jesus." The book is about his deconversion story, which is how it is being referred to.

In our society today, we are being told in culture, particularly here in the United States and Western Europe, that we are living in a post-Christian society. There are numerous stories emerging that are literally called deconversion stories. Perhaps you have a conversion testimony; this is a deconversion testimony from people who are saying, "Yes, I once went to church. Not only did I go to church, but I served in the church, I believed in Jesus, I prayed to Jesus, and I called out to Jesus, but I no longer think that I need to do that."

Bart Campolo is now a humanist chaplain who has deconverted from Christianity. More and more, we will see these stories being written about. If you want to take a look at some of these accounts, just read "Christianity Today." They discuss it quite frequently, but there are many different groups writing about these deconversion stories.

The Calvinists among us may say, "Well, this person was clearly not a Christian. Those who went out from us were never of us," just as John said in 1 John 2. They might conclude that these individuals simply weren't Christians. However, maybe they were once enlightened, had tasted of the heavenly gift, were partakers of the Holy Spirit, and had tasted of the good word to come and the powers of the age to come. Perhaps, in reality, they left the place of trusting in Jesus to trust in something else.

Someone may respond that these kinds of warnings, if taught in this manner, cause Christians to live in perpetual fear of losing their salvation. They might feel that at any moment, they could be cast away by Jesus, leading them to cower in fear, uncertain of His love and whether He would abandon them.

However, the author of the Book of Hebrews reminds us that Jesus, through His death, destroyed the one who has the power of death.

That is the devil. He has released us; he has liberated us from the fear of living under that. Now, you're just bringing that fear back. Once again, I thought we had been released from that terrible fear. What is the purpose of such raw cautions of Scripture? Why are they there? Are they there without purpose? Obviously, they are there for a reason. Are they there to make us live continually and perpetually in a place of constant fear that God might cast us away for our sins every day? No, no, no, no.

There is a difference between stumbling and falling into sin and falling away and abandoning your trust in Jesus. I do not think that these cautions are here to make us constantly cower in fear of being cast away by Jesus. It's like this: I have four small kids, and we live in an area here in San Diego County where we have a real problem, especially during this time of year, with rattlesnakes in the brush and dry areas around us. Has anybody seen some rattlesnakes lately? My neighbors have been posting pictures on this little app that they use in my neighborhood of rattlesnakes all over the place.

I tell my kids, as they get ready to go outside, "Hey, listen, watch out when you go into the brush. Be careful; don't go into the brush because there might be rattlesnakes there." I tell them this constantly. Did any of you ever caution your kids or watch out for rattlesnakes in the brush?

Now, here's the thing I've noticed: my kids don't sit in the living room, cowering in fear that a rattlesnake might come and get them. They don't think, "Oh, the rattlesnake is going to come in here and pursue me." Even when they go out in the front yard to ride their bikes, they don't worry about the rattlesnake. But here's what does happen: when they begin to venture out into that area that I've warned them about, when they get close to the brush, they even tell me, "Dad, watch out for the rattlesnakes."

You see, the word of their father in that moment, when they approach the danger zone, comes to mind. It arises in their hearts as they approach the danger zone. In much the same way, so it is with this caution. I am not afraid, as I walk with Jesus, that he is going to cast me aside. I am not afraid that because of my many sins and failures— and they are truly many— one day he is just going to say, "Well, you've run out the leash. We're done." I am not fearful of that. But I can tell you this.

If there begins to arise in me, as Hebrews says, an evil heart of unbelief in departing from the living God, the words of Peter come into my mind: Jesus, to whom else will we go? Who else has the words of eternal life? The warning is there for the one who begins to depart, and the author is writing to Christians who are being tempted to leave. So he puts up the warning: there's a snake in the brush. Open your eyes. Walk circumspectly; walk worthy of the calling with which you've been called. But don't be tempted to leave the faith of Jesus, because there is no other sacrifice for sins.

Hebrews chapter 10 states that if we sin willfully after receiving the knowledge of the truth—that there is salvation only in Jesus—there remains no other sacrifice for sins. There is no other way. He is the only way, according to His own words. So why is it impossible to renew this apostate again to repentance? The author speaks of an absolute impossibility. Why would it be impossible? Well, who will not repent except for the person who thinks they no longer need to repent? If they've determined that salvation is not in Jesus, or they've come to the conclusion that they don't even believe that Jesus is God or that He even existed, why would they ever feel the need to repent?

My good friend David Guzik says that if someone falls away, we must understand why he or she cannot repent. It is because they don't want to. It's not because God prohibits their repentance. You might say, "Well, I can't imagine that that would happen." Well, there's an individual, a professor of history, a historian, and professor of New Testament history at Chapel Hill University in North Carolina by the name of Bart Ehrman. Bart Ehrman was once an evangelical Christian who believed and trusted in Jesus. Today, he teaches that he's not even sure that Jesus was an actual historical figure. I would say he is apostate because he sure seemed to be once enlightened, having tasted of the heavenly gift, of the good word of God, and the power of the age to come. But he has since walked away and says, "I don't even think Jesus was a historical figure."

So if he doesn't even think Jesus was alive, he would never feel compelled to repent and turn to Him. And so it is impossible. Well then, having chewed on this heavy, sinewy steak, how do we move forward?

Well, I think we move forward under the first words of Jesus's ministry, which happened to be the first words of the ministry of John the Baptist. These were also the first words that the apostles preached on Pentecost at the birth of the church. They are recorded for us in Matthew chapter 4, verse 17. Jesus began then to preach, "Repent, for the kingdom of heaven is at hand."

So I say to you, repent and turn to Christ. There is only one place for salvation. There is no other name under heaven given among men whereby they must be saved. He is the only way, so put your trust in Him. I can firmly say I believe in the sovereignty of God, and God, by His sovereign grace, has brought you to be here in this place today. Praise God that He has done so, so that you might hear the word from Him. Turn to Him and put your trust in Him. Hopefully, you've already done that, but if not, there is salvation in no other. Jesus is the only way.

This was the message that the author of the book of Hebrews was seeking to convey to his friends from Judaism, who had put their trust in Jesus but were being tempted to go back. He says, "Do not turn back. Put your faith in Christ. He is the only way." Amen.

Would you stand with me as we close in prayer? Father, we come before You today. We ask God that You would speak to our hearts, Lord, that You would fill us with Your word and help us to solidly trust in You, Jesus. May we not turn to the left hand or to the right, but trust only in You, for there is salvation in only You.

I pray, God, that You would give us strength, even though it is a message that has become politically incorrect in our culture today to say that the way is narrow. The gate is narrow, and I ask that You would encourage and strengthen us to be those who speak this truth clearly and boldly—that there is salvation only in Jesus. God, help us not to deviate from it.

Lord, help us to take heed to the cautions and warnings presented to us in Scripture. Even if they are heavy, it may be that as we stand here at this moment, you have never put your trust in Jesus. I want to call to you just as the Scriptures call to you: repent and trust in Him.

He alone is the way. If you'd like to do that before we close up, I want to lead you in a prayer. If you're here today and would like to put your trust in Jesus for His forgiving grace and salvation, would you just lift up your hand as we're in an attitude of prayer? Is there anyone here this morning who says, "I need to trust in Jesus"? I see you back there in the back. Is there anyone else? He said, "Whosoever will may come to receive that living water." He is the well of life. If that's you, just lift up your hand high. Praise the Lord.

I want to lead you now in a prayer. If that's you, just pray out loud with me where you're at: "Dear Jesus, I recognize my need for You. I cannot live perfectly. I've fallen short of Your perfect standard. Would You come into my life, forgive me of my sin, and help me to follow You by faith? In Jesus' name, Amen."

God, we thank You for Your salvation. We thank You for Your good grace. We pray that You'd help us to walk boldly in it, not just today, but for the rest of our lives. Thank You, Jesus.

And now may the God of peace, who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you that which is well-pleasing in His sight through Jesus Christ. To Him be glory both now and forever. Amen.