Heb 6:4-6 | Barnes | STEP | Verse 4. For it is impossible . It is needless to say that the passage here 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--αδυνατον--occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done. : "With men this is impossible;" that is, men could not save one who was rich; implying that the thing was wholly beyond human power. : "The things which are impossible with men are possible with God"---referring to the same case. "A man of Lystra, impotent in his feet;" that is, who was wholly unable to walk. : "For what the law could not do;" what was absolutely impossible for the law to accomplish; that is, to save men. : "In which it was impossible for God to lie." : "It is not possible for the blood of bulls and of goats to take away sin." And : "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, (comp. ;) 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. . 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. ; . 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"

Hebrews 6:4-6

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--αδυνατον--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, Mk 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. Lk 18:27: "The things which are impossible with men are possible with God"---referring to the same case. Acts 14:8 "A man of Lystra, impotent in his feet;" that is, who was wholly unable to walk. Rom 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, (comp. Jn 1:9;) or, more commonly, to one who is truly converted. Eph 1:18. 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, Jn 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. Jn 4:10. 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, Jn 15:6, Heb 10:26, 2Pet 2:20,21 1Jn 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. Josh 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. Isa 2:2. 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"--παλιν --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-- ανασταυρουνταςπαλιν-- 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 ανασταυροω 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 ανα in the ανασταυρουντας. 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 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. Jn 10:27,28, Rom 8:38,39, Gal 5:4. 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. Jn 10:27,28, and 1Jn 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"