Recently one of my students emailed me the following:
My friend and I were talking last night, and he brought up the question of how we know we are saved--as in, if you were once saved, but then turned away from God later in life, or died while in the throes of sin (and would suicide count here? isn't it a sin like any other?), would you go to heaven? I thought you would, because God ultimately knows every action and thought and emission of the heart, and he can judge our intentions. But then I was reading Hebrews for a paper I'm working on, and I came across 6:4-6, which says: "It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace." I guess I'd just like to know what your thoughts are on the subject, whenever you get the chance.Since I have come across these sorts of questions a number of times I thought it was high time I formulated a response. Here was my attempt:
What you've asked is a very good question. And a very important question. And a big question. There are a number of issues here, so I appreciate you asking for my thoughts on the matter rather than "an answer" - because I almost certainly could not give a satisfactory one. But since you've asked, I will "think aloud." Here goes:
1. Regarding the effect of God's grace and the effects of sin.
Some people think that when we surrender to the Lordship of Christ; when we ask Him to forgive our sins, he forgives everything we have done to that point, making us "perfect" (if you will) in that moment, and then giving us the power through the Holy Spirit to not sin from that point on. Its almost as if any sin committed before that point is covered, but after that we are on our own. In that moment, God sees us the way that He sees His perfect son. But after that moment, he sees, well, us again. In fact, whether we think that or not, many of us live that way. This means that when we do (inevitably) sin, we are living outside of God's grace and must repent immediately unless we die in that state, which would mean that we would be eternally damned. This, I think, explains a lot of "rededicating" that goes on in Churches (don't know if you know what I mean by this or not, but I'm referring to the tendency for people to "get saved" over and over and over again because of a misunderstanding of the power of God's grace to redeem the entirety of one's life).
I don't think this is how it works. I think this diminishes the power of God's grace. In effect it makes our own actions more powerful than God's. I don't at all want to end up at the other extreme and affirm "once saved always saved" in a way that means it doesn't matter what you do. It clearly does. I just want to be conscious to make God's grace more powerful.
When we come to Christ then and ask forgiveness He forgives us - not just for what we have done, but for who and what we are (Adam's descendants), and hence what we will do in the future. God redeems our entire life, because he sees it all - not just the little bit of it that we can see looking back. I think this is a wonderfully encouraging thought. When we are saved, God decrees over us "not guilty." In that moment we "hear" this in faith - sins forgiven, saved. In that moment, we are so optimistic. We don't know how the rest of our life is going to turn out. We don't know how we are going to disappoint God in the future. In that moment, we honestly believe that we never will. But God actually knows the end from the beginning, and He still decrees over us "not guilty - saved."
Now there is, of course, a sense in which God's decree is (in the words of Jesus) "...neither do I condemn you, go and sin no more." And there certainly is a sense in which the Holy Spirit is given in order to sanctify us and that we are actually and properly (I'm trying to say "ontologically" without using a big word) different from that point on. I'm not sure whether or not that difference means that it is easier not to sin. I think it means that we are from that point on, acutely aware of our sin. We loathe it, and do not want to do it (See Rom 7 for this dynamic - this is, I believe, a saved person) and recognize its sinfulness. It is this loathing of sin that assures us, I believe that we are in fact saved, because it is indicative of the presence of the Holy Spirit in our lives (more on that later - I think).
2. On the theoretical underpinnings of this discussion
You may or may not be aware of an old debate between "Calvinists" and "Arminians" which raises similar questions to the one you are asking. The essence of the question is this. On the one hand, we believe that God's power to save is infinitely more powerful than our own power to thwart our salvation. But on the other hand, we observe that there are some people who become born again, and then for whatever reason, walk away from this later in life. How do we explain this? The Calvinist would say that the person who appeared saved to us, was never really actually saved (or only appeared to walk away, but continued to actually be saved). The Arminian would say that this proves that we do actually have the (God given) power in our own self will to walk away from Him and thus to thwart his plans for us. It seems to me that both have a ring of truth to them, and both affirm important things (God's power and sovereignty on the one hand, and the reality that we are held accountable by God for the decisions that we make on the other). I would only make the point that while there may be no difference that is visible from the outside, there is an enormous difference between a sinful person who has walked away (or who by walking away demonstrated that they were never really saved or whatever) and rejects God and ceases to "struggle" with sin, and a sinful person who has slid away, and yet is desperately concerned about this and cries out to God to change them and for the power to be different though they may never fully receive what they hope for in this life in a way that would be visible to those observing their life from the outside. the latter evidences the presence of the Holy Spirit (and hence is still "saved"), while the former evidences a rejection of the Holy Spirit. For this reason I often encourage people who are concerned that they are "struggling" (with sin) in a particular area. At least they are struggling! Because of the presence of our adversary and the reality of the Holy Spirit living inside of us, that struggle is pretty much guaranteed. Where the struggle has ceased, there is a problem.
What shall we say then of the person who "falls away?" I'm not sure that we have come much further than the Calvinist/Arminian formulation of this problem. We must either say that the person was never "properly saved" (there's probably a better, more technical way of putting this!) or that they actually were saved, but only temporarily and that they "walked away." But it seems to me (not to others I can assure you - this is apparently a very important question) that it is pointless to speculate about this. The point is, well, not to fall away/walk away/slide away. And I think that it is very helpful in this quest to realize that God has forgiven and redeemed our whole life, not just the bit that we saw when we first came to him (which would be pretty rough luck if you came to him at the age of 5 say. But it is typically these sorts in my observation who struggle with this question). And we can count on that. So when we do sin, and come to God in sincere repentance, we are not moment by moment changing our status from "lost" to "saved" we are reminding ourselves that we are His; we are learning to depend on Him more and more; we are being changed moment by moment from the inside out by the Holy Spirit - the one who convicted us of the wrong in the first place. When we do have moments of "rededication" it is not as if we are "starting again." It may just be that there is an area of our lives that the Holy Spirit now wants to deal with that we may not have been conscious of having not surrendered to Him.
3. On the unpardonable sin
The passage that you mention is often raised by people concerned that they have committed the unpardonable sin. It is a challenging word and should not be lightly brushed aside. Sin is serious. Every sin is serious. Sin sent Jesus to the cross. We should not take the grace of God lightly. It should produce in us the obligation (for want of a far better word) to live in a way that is pleasing to him. However, given what I've said under #1 and #2, I believe that if a person is concerned that they have committed the unpardonable sin (blasphemy/rejection? of the Holy Spirit), that is the evidence that they have not.
4. On suicide
A ticklish question. I hope you can see from the above why I do not think that suicide automatically damns a person just because they have not had a chance to repent after doing it. There are probably good reasons for believing that it does. But I just don't. Suicide is always tragic, undoubtedly sinful, and probably terribly selfish, but I'm just not sure how helpful it is to those who do battle with or who have done battle with this desperate thought for those of us who have not (I have had many battles - not this one. I do not presume that you either have or have not struggled with suicidal thoughts, and would not judge you either way) to speculate about it. Here's at least one reason why. If (let's say for example) a Christian person is struggling with suicidal thoughts, what they desperately need is to cry out to a God who hears and a God who cares and a God who saves. But if all that they can see from this God (reflected in, interpreted by and spoken by His servants - which so often is the way that we "hear from God" and understand God's word) is that He is with them but only up to a point, and that if they make this decision they do so on their own, then all this person hears is judgment. And this is the kind of thought that is more likely to drive them towards the act rather than away from it.