Don't Bother Trying to Re-Convert Us...

Verse 4. For it is impossible for those who were once enlightened Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning: 1. I do not consider them as having any reference to any person professing Christianity. 2. They do not belong, nor are they applicable, to backsliders of any kind. 3. They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus. 4. And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God.

The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favour of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation.

Once enlightened-Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, Heb 10:32; and being convinced of sin, righteousness, and judgment, and led to Jesus the Saviour of sinners.

Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God's infinite love, Joh 3:16; the living bread that came down from heaven, Joh 6:51; and thus tasting that the Lord is gracious; 1Pe 2:3, and witnessing the full effects of the Christian religion.

Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement through which they had received such blessings.

Verse 5. And have tasted the good word of God Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have.

The powers of the world to come dunameiv te mellontov aiwnov. These words are understood two ways: 1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that dunamiv is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see De 18:15-19. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; Isa 35:5,6. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretence to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed.

2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word geusamenouv have tasted, is thought more properly to apply. But geuomai, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, Mt 16:28, is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also Lu 9:27; Joh 8:52. And it is used in the same sense in Heb 2:9 of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place, the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power. And to taste that the Lord is gracious, 1Pe 2:3, is to experience God's graciousness thoroughly, in being made living stones, built up into a spiritual house, constituted holy priests to offer spiritual sacrifices acceptable to God; see 1Pe 2:5. And in this sense it is used by the purest Greek writers. See several examples in Schleusner.

It seems, therefore, that the first opinion is the best founded.

Verse 6. If they shall fall away kai parapesontav And having fallen away. I can express my own mind on this translation nearly in the words of Dr. Macknight: "The participles fwtisyentav, who were enlightened, geusamenouv, have tasted, and genhyentav, were made partakers, being aorists, are properly rendered by our translators in the past time; wherefore, parapesontav, being an aorist, ought likewise to have been translated in the past time, HAVE fallen away. Nevertheless, our translators, following Beza, who without any authority from ancient MSS. has inserted in his version the word si, if, have rendered this clause, IF they fall away, that this text might not appear to contradict the doctrine of the perseverance of the saints. But as no translator should take upon him to add to or alter the Scriptures, for the sake of any favourite doctrine, I have translated parapesontav in the past time, have fallen away, according to the true import of the word, as standing in connection with the other aorists in the preceding verses."

Dr. Macknight was a Calvinist, and he was a thorough scholar and an honest man; but, professing to give a translation of the epistle, he consulted not his creed but his candour. Had our translators, who were excellent and learned men, leaned less to their own peculiar creed in the present authorized version, the Church of Christ in this country would not have been agitated and torn as it has been with polemical divinity.

It appears from this, whatever sentiment may gain or lose by it, that there is a fearful possibility of falling away from the grace of God; and if this scripture did not say so, there are many that do say so. And were there no scripture express on this subject, the nature of the present state of man, which is a state of probation or trial, must necessarily imply it. Let him who most assuredly standeth, take heed lest he fall.

To renew them again unto repentance As repentance is the first step that a sinner must take in order to return to God, and as sorrow for sin must be useless in itself unless there be a proper sacrificial offering, these having rejected the only available sacrifice, their repentance for sin, had they any, would be nugatory, and their salvation impossible on this simple account; and this is the very reason which the apostle immediately subjoins:-

Seeing they crucify to themselves the Son of God They reject him on the ground that he was an impostor, and justly put to death. And thus they are said to crucify him to themselves-to do that in their present apostasy which the Jews did; and they show thereby that, had they been present when he was crucified, they would have joined with his murderers.

And put him to an open shame. paradeigmatizontav. And have made him a public example; or, crucifying unto themselves and making the Son of God a public example. That is, they show openly that they judge Jesus Christ to have been worthy of the death which he suffered, and was justly made a public example by being crucified. This shows that it is final apostasy, by the total rejection of the Gospel, and blasphemy of the Saviour of men, that the apostle has in view.

Verse 4. For it is impossible. It is needless to say that the passage here Heb 6:4-6 has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in regard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back; and on the other, it is maintained that it refers to those who are true Christians, and who then apostatize. The contending parties have been Calvinists and Armenians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. I shall endeavour, as well as I may be able, to state the true meaning of the passage, by an examination of the words and phrases in detail: observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostasy; and that it teaches that, if they should apostatize, it would be impossible to renew them again, or to save them. That it refers to true Christians will be apparent from these considerations:--

(1.) Such is the sense which would strike the great mass of readers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression here used as describing true Christians.

(2.) The connexion demands such an interpretation. The apostle was addressing Christians. He was endeavouring to keep them from apostasy. The object was not to keep those who were awakened and enlightened from apostasy, but it was to preserve those who were already in the Church of Christ from going back to perdition. The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be to become converted; not to warn them of the danger of falling away. Besides, the apostle would not have said of such persons that they could not be converted and saved. [But of sincere Christians it might be said, with the utmost propriety, that they could not be renewed again, and be saved, if they should fall away--because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plea could not save them, what could? If they neglected that, by what Other means could they be brought to God?

(3.) This interpretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examination of those phrases will show that he refers to those who are sincere believers. The phrase "it is impossible," obviously and properly denotes absolute impossibility. It has been contended, by Storr and others, that it denotes only great difficulty. But the meaning which would at first strike all readers would be, that the thing could not be done; that it was not merely very difficult, but absolutely impracticable. The word--adunaton--occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done. Mt 19:26; Mr 10:27: "With men this is impossible;" that is, men could not save one who was rich; implying that the thing was wholly beyond human power. Lu 18:27: "The things which are impossible with men are possible with God"---referring to the same case. Ac 14:8 "A man of Lystra, impotent in his feet;" that is, who was wholly unable to walk. Ro 8:3: "For what the law could not do;" what was absolutely impossible for the law to accomplish; that is, to save men. Heb 6:18: "In which it was impossible for God to lie." Heb 10:4: "It is not possible for the blood of bulls and of goats to take away sin." And Heb 11:6: "Without faith it is impossible to please God."--In all of these instances denoting absolute impossibility. 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.

For those who were once enlightened. The phrase "to be enlightened" is one that is often used in the Scriptures, and may be applied either to one whose understanding has been enlightened to discern his duty, though he is not converted, or, more commonly, to one who is truly converted. It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed, and that it is more commonly used in that sense. Comp. Ps 19:8. Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness; and there is no impropriety here in understanding it in accordance with the more decisive phrases which follow, as referring to true Christians.

And have tasted. To taste of a thing means, according to the usage in the Scriptures, to experience, or to understand it. The expression is derived from the fact, that the taste is one of the means by which we ascertain the nature or quality of an object. Comp. Mt 16:28; Joh 8:51; Heb 2:9. The proper idea here is, that they had experienced the heavenly gift, or had learned its nature.

The heavenly gift. The gift from heaven, or which pertains to heaven. The express!on properly means, some favour or gift which has descended from heaven; and may refer to any of the benefits which God has conferred on man in the work of redemption. It might include the plan of salvation; the forgiveness of sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit, or any one of the graces which that spirit imparts. The use of the article, however,--" the heavenly gift,"--limits it to something special, as being conferred directly from heaven; and the connexion would seem to demand that we understand it of some peculiar favour which could be conferred only on the children of God. It is an expression which may be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other.

And were made partakers of the Holy Ghost. Partakers of the influences of the Holy Ghost--for it is only in this sense that we can partake of the Holy Spirit. We partake of food when we share it with others; we partake of pleasure when we enjoy it with others; we partake of spoils in war when they are divided between us and others. So we partake of the influences of the Holy Spirit when we share these influences conferred on his people. This is not language which can properly be applied to any one but a true Christian; and though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, yet the language here used is not such as would be likely to be employed to describe his state. It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated language as can be used to describe the joy of the Christian, and is undoubtedly used in that sense here. If it is not, it would be difficult to find any language which would properly express the condition of a renewed heart. Grotius, Bloomfield, and some others, understood this or the miraculous gifts of the Holy Spirit. But this is not necessary, and does not accord well with the general description here, which evidently pertains to the mass of those whom the apostle addressed.

{b} "impossible" Mt 5:13; 12:31,32; Joh 15:6; Heb 10:26; 2Pe 2:20,21 1Jo 5:16

Verse 5. And have tasted the good word of God. That is, either the doctrines which he teaches, and which are good or pleasant to the soul; or the word of God which is connected with good, that is, which promises good. The former seems to be the correct meaning--that the word of God, or the truth which he taught, was itself a good. It was that which the soul desired, and in which it found comfort and peace. Comp. Ps 119:103; 141:6. The meaning here is, that they had experienced the excellency of the truth of God; they had seen and enjoyed its beauty. This is language which cannot be applied to an impenitent sinner. He has no relish for the truth of God; sees no beauty in it; derives no comfort from it. It is only the true Christian who has pleasure in its contemplation, and who can be said to "taste" and enjoy it. This language describes a state or mind of which every sincere Christian is conscious, It is that of pleasure in the word of God. He loves the Bible; he loves the truth of God that is preached. He sees an exquisite beauty in that truth. It is not merely in its poetry; in its sublimity; in its argument; but he has now a taste or relish for the truth itself, which he had not before his conversion. Then he might have admired the Bible for its beauty of language, or for its poetry; he might have been interested in preaching for its eloquence or power of argument; but now his love is for the truth. Comp. Ps 19:10. There is no book that he so much delights in as the Bible; and no pleasure is so pure as that which he has in contemplating the truth. Comp. Jos 21:45; 23:16.

And the powers of the world to come. Or of the "coming age." "The age to come" was a phrase in common use among the Hebrews, to denote the future dispensation, the times of the Messiah. The same idea was expressed by the phrases, "the last times," "the end of the world," etc., which are of so frequent occurrence in the Scriptures. They all denoted an age which was to succeed the old dispensation; the time of the Messiah; or the period in which the affairs of the world would be wound up. Here it evidently refers to that period; and the meaning is, that they had participated in the peculiar blessings to be expected in that dispensation--to wit, in the clear views of the way of salvation, and the influences of the Holy Spirit on the soul. The word "powers" here implies that in that time there would be some extraordinary manifestation of the power of God. An unusual energy would be put forth to save men, particularly as evinced by the agency of the Holy Spirit on the heart. Of this "power" the apostle here says they of whom he spake had partaken. They had been brought under the awakening and renewing energy which God put forth under the Messiah, in saving the soul. They had experienced the promised blessings of the new and last dispensation; and the language here is such as appropriately describes Christians, and as indeed can be applicable to no other. It may be remarked respecting the various expressions used here, Heb 6:4,5,

(1.) that they are such as properly denote a renewed state. They obviously describe the condition of a Christian; and though it may be not certain that any one of them, if taken by itself, would prove that the person to whom it was applied was truly converted, yet, taken together, it is clear that they are designed to describe such a state. If they are not, it would be difficult to find any language which would be properly descriptive of the character of a sincere Christian. I regard the description here, therefore, as that which is clearly designed to denote the state of those who were born again, and were the true children of God; and it seems plain to me, that no other interpretation would have ever been thought of, if this view had not seemed to conflict with the doctrine of the "perseverance of the saints."

(2.) There is a regular gradation here from the first elements of piety in the soul to its highest developments; and, whether the apostle so designed it or not, the language describes the successive steps by which a true Christian advances to the highest stage of Christian experience. The mind is

(a.) enlightened; then

(b.) tastes the gift of heaven, or has some experience of it; then

(c.) it is made to partake of the influences of the Holy Ghost; then

(d.) there is experience of the excellence and loveliness of the word of God; and

(e.) finally, there is a participation of the full "powers" of the new dispensation--of the extraordinary energy which God puts forth in the gospel to sanctify and save the soul.

{+} "to come" "The mighty works of that age that is to come"

Verse 6. If they shall fall away. Literally, "and having fallen away." "There is no if in the Greek in this place--' having fallen away.'" Dr. J. P. Wilson. It is not an affirmation that any had actually fallen away, or that, in fact, they would do it; but the statement is, that on the supposition that they had fallen away, it would be impossible to renew them again. It is the same as supposing a case which, in fact, might never occur:--as if we should say, "had a man fallen down a precipice, it would be impossible to save him;" or, "had the child fallen into the stream, he would certainly have been drowned." But though this literally means "having fallen away," yet the sense, in the connexion in which it stands, is not improperly expressed by our common translation. The Syriac has given a version Which is remarkable, not as a correct translation, but as showing what was the prevailing belief in the time in which it was made, (probably the first or second century,) in regard to the doctrine of the perseverance of the saints. "For it is impossible that they who have been baptized, and who have tasted the gift which is from heaven, and have received the spirit of holiness, and have tasted the good word of God, and the power of the coming age, should again sin, so that they should be renewed again to repentance, and again crucify the Son of God, and put him to ignominy." The word rendered "fall away" means, properly, "to fall near by any one;" "to fall in with, or meet;" and thus to fall aside from, to swerve or deviate from; and here means undoubtedly to apostatize from, and implies an entire renunciation of Christianity, or a going back to a state of Judaism, heathenism, or sin. The Greek word occurs nowhere else in the New Testament. 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.

To renew them again. Implying that they had been before renewed, or had been true Christians. The word again"--palin --supposes this; and this passage, therefore, confirms the considerations suggested above, showing that they were true Christians who were referred to. They had once repented, but it would be impossible to bring them to this state again. The declaration, of course, is to be read in connexion with the first clause of Heb 6:4, "It is impossible to renew again to repentance those who once were true Christians, should they fall away." I know of no declaration more unambiguous than this. It is a positive declaration. It is not that it would be very difficult to do it; or that it would be impossible for man to do it, though it might be done by God; it is an unequivocal and absolute declaration that it would be utterly impracticable that it should be done by any one, or by any means; and this, I have no doubt, is the meaning of the apostle. Should a Christian fall from grace, he must perish. HE NEVER COULD BE SAVED The reason of this the apostle immediately, adds.

Seeing. This word is not in the Greek, though the sense is expressed. The Greek literally is, "having again crucified to themselves the Son of God." The reason here given is, that the crime would be so great, and they would so effectually exclude themselves from the only plan of salvation, that they could not be saved. There is but one way of salvation. Having tried that, and then renounced it, how could they then be saved? The case is like that of a drowning man. If there was but one plank by which he could be saved, and he should get on that, and then push it away and plunge into the deep, he must die. Or if there was but one rope by which the shore could be reached from a wreck, and he should cut that and cast it off, he must die. Or if a man were sick, and there was but one kind of medicine that could possibly restore him, and he should deliberately dash that away, he must die. So in religion. There is but one way of salvation. If a man deliberately rejects that, he must perish.

They crucify to themselves the Son of God afresh. Our translators have rendered this as if the Greek were-- anastaurountav palin-- crucify again, and so it is rendered by Chrysostom, by Tindal, Coverdale, Beza, Luther, and others. But this is not properly the meaning of the Greek. The word anastaurow is an intensive word, and is employed instead of the usual word "to crucify," only to denote emphasis. It means that such an act of apostasy would be equivalent to crucifying him in an aggravated manner. Of course this is to be taken figuratively. It could not be literally true that they would thus crucify the Redeemer. The meaning is, that their conduct would be as if they had crucified him; it would bear a strong resemblance to the act by which the Lord Jesus was publicly rejected and condemned to die. The act of crucifying the Son of God was the great crime which outpeers any other deed of human guilt. Yet the apostle says, that should they who had been true Christians fall away, and reject him, they would be guilty of a similar crime. It would be a public and solemn act of rejecting him. It would show that if they had been there they would have joined in the cry, "Crucify him, crucify him!" The intensity and aggravation of such a crime perhaps the apostle meant to indicate by the intensive or emphatic ana in the anastaurountav. Such an act would render their salvation impossible, because

(1.) the crime would be aggravated beyond that of those who rejected him and put him to death--for they knew not what they did; and

(2.) because it would be a rejection of the only possible plan of salvation, after they had had experience of its power and known its efficacy. The phrase "to themselves," Tindal renders, "as concerning themselves." Others, "as far as in them lies," or as far as they have ability to do. Others, "to their own heart." Probably Grotius has suggested the true sense. "They do it for themselves. They make the act their own. It is as if they did it themselves; and they are to be regarded as having done the deed." So we make the act of another our own when we authorize it beforehand, or approve of it after it is done.

And put him to an open shame. Make him a public example; or hold him up as worthy of death on the cross. See the same word explained in See Barnes for Mt 1:19, in the phrase, "make her a public example." The word occurs nowhere else in the New Testament. Their apostasy and rejection of the Saviour would be like holding him up publicly as deserving the infamy and ignominy of the cross. A great part of the crime attending the crucifixion of the Lord Jesus, consisted in exhibiting him to the passing multitude as deserving the death of a malefactor. Of that sin they would partake who should reject him, for they would thus show that they regarded his religion as an imposture, and would, in a public manner, hold him up as worthy only of rejection and contempt. Such, it seems to me, is the fair meaning of this much-disputed passage--a passage which Would never have given so much perplexity if it had not been supposed that the obvious interpretation would interfere with some prevalent articles of theology. The passage proves that if true Christians should apostatize, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Christian ever did, or ever will fall from grace, and wholly lose his religion, I would answer unhesitatingly, No. Comp. If then it be asked what was the use of a warning like this, I answer,

(1.) It would show the great sin of apostasy from God if it were to occur. It is proper to state the greatness of an act of sin, though it might never occur, in order to show how it would be regarded by God.

(2.) Such a statement might be one of the most effectual means of preserving from apostasy. To state that a fall from a precipice would cause certain death, would be one of the most certain means of preserving one from falling; to affirm that arsenic would be certainly fatal, is one of the most effectual means of preventing its being taken; to know that fire certainly destroys, is one of the most sure checks from the danger. Thousands have been preserved from going over the Falls of Niagara by knowing that there would be no possibility of escape; and so effectual has been this knowledge, that it has preserved all from such a catastrophe, except the very few who have gone over by accident. So in religion. The knowledge that apostasy would be fatal, and there could be no hope of being saved should it once occur, would be a more effectual preventive of the danger than all the other means that could be used. If a man believed that it would be an easy matter to be restored again, should he apostatize, he would feel little solicitude in regard to it; and it has occurred, in fact, that they who suppose that this may occur, have manifested little of the care to walk in the paths of strict religion, which should have been evinced.

(3.) It may be added, that the means used by God to preserve his people from apostasy have been entirely effectual. There is no evidence that one has ever fallen away who was a true Christian, Comp. Joh 10:27,28, and 1Jo 2:19; and to the end of the world it will be true, that the means which he uses to keep his people from apostasy will not in a single instance fail.

{*} "seeing" "Since"

{+} "afresh" "again"

V. 4. It is impossible for those who were once enlightened-With the light of the glorious love of God in Christ.

And have tasted the heavenly gift-Remission of sins, sweeter than honey and the honeycomb.

And been made partakers of the Holy Ghost-Of the witness and the fruit of the Spirit.

V. 5. And have tasted the good word of God-Have had a relish for, and a delight in it.

And the powers of the world to come-Which every one tastes, who has an hope full of immortality. Every child that is naturally born, first sees the light, then receives and tastes proper nourishment, and partakes of the things of this world. In like manner, the apostle, comparing spiritual with natural things, speaks of one born of the Spirit, as seeing the light, tasting the sweetness, and partaking of the things "of the world to come."

V. 6. And have fallen away-Here is not a supposition, but a plain relation of fact. The apostle here describes the case of those who have cast away both the power and the form of godliness; who have lost both their faith, hope, and love, Heb 6:10, &c., and that wilfully, Heb 10:26. Of these wilful total apostates he declares, it is impossible to renew them again to repentance. (though they were renewed once,) either to the foundation, or anything built thereon.

Seeing they crucify the Son of God afresh-They use him with the utmost indignity.

And put him to an open shame-Causing his glorious name to be blasphemed.