Holy spirit and eternal security

HOLY SPIRIT AND ETERNAL SECURITY
EDITED BY GLENN PEASE
NOTE-This is such an important subject with so many viewpoints that one
study is not enough. I will share a secondvolume dealing with the two main
views. This study has more vocus on the Calvinistic view, and so the next
volume will focus on the Arminian view more, but both views will be shared
again. The more we read the different views the more likely we cancome to
some conclusionthat makes the most sense to us.
HEB. 6:4 It is impossiblefor those who have once been
enlightened, who have tasted the heavenly gift, who
have shared in the Holy Spirit,
BIBLEHUB RESOURCES
The Relapse ForWhich There Is No Restoration
Hebrews 6:4-6
W. Jones
For it is impossible for those who were once enlightened, etc. Let us honestly
and earnestlyendeavorto lay aside our theologicalprepossessions, andto
apprehend and setforth the meaning of this solemn portion of sacred
Scripture. We have in the text -
I. AN EXALTED CHRISTIAN EXPERIENCE. "Those who were once
enlightened, and have tasted of the heavenly gift," etc. Here is a cumulative
experience of gospelblessings.
1. Spiritual illumination. "Those who were once enlightened." The mind and
heart of the unrenewed man are in a condition of spiritual ignorance and

darkness. The wickedare "darkenedin their understanding." In conversion
men "turn from darkness to light." In the case describedin the text man has
been enlightened as to his spiritual state, his need of salvation, and. the
salvationprovided in Jesus Christ (cf. Ephesians 1:17, 18).
2. Experience of gospelblessings. "Andtasted of the heavenly gift." Tastedis
not to be takenin the sense of a mere taste, but personalexperience, as in
Hebrews 2:9, "Taste deathfor every man;" and 1 Peter 2:3, "If so be ye have
tastedthat the Lord is gracious." In the case before us, man, through Christ,
experiences the forgiveness ofsins, and peace with God, and spiritual
strength.
3. Participationin the presence and influences of the Holy Spirit. "And were
made partakers of the Holy Ghost." Theyshare in his instructing, comforting,
sanctifying presence and power. "The Spirit of God dwelleth in" them (1
Corinthians 3:16; Romans 8:9).
4. Experience of the excellence ofGod's Word. "And tastedthe goodWord of
God." Probably there is a specialreference to the comforting, encouraging,
strengthening powerof the inspired Word. Or the good"word." is the word
of promise, and the tasting of it is the experience of its gracious fulfillment.
The use of the Hebrew equivalents supports this view (see Joshua 21:45;
Joshua 23:15;Jeremiah 29:10;Jeremiah33:14; Zechariah1:13).
5. Experience of the spiritual powers of the gospelage. "And tastedthe
powers of the world to come," or "the age to come." The expression"signifies
a personalexperience of the mighty energy and saving power of the gospel."
Here, then, the religion of Jesus Christ is exhibited as a gracious light in the
intellect, a blessedexperience in the heart, and a practicalredemptive power
in the life. How complete and exalted is the personal Christian experience thus
delineated!
II. AN AWFUL SPIRITUAL POSSIBILITY. "If they shall fall away... they
crucify to themselves the Son of God afresh, and put him to an open shame."
1. Of falling from an exalted spiritual condition. We have noticedthe
advanceddevelopment of Christian characterand the full enjoyment of

Christian privileges sketchedby the writer; and now he speaks offalling away
from these greatand gracious experiences.The higher the exaltationattained,
the more terrible will be the injury sustained, if one should fall from such a
height.
2. Of incurring the darkestguilt. "Theycrucify to themselves the Son of God
afresh, and put him to an open shame." The crucifixion of the Lord Jesus was
the blackestcrime in all the dark annals of human wrong-doing. And if any
one having really and richly enjoyed the blessings of the gospelof Christ
should fall back into sin, renouncing Christ and Christianity, he would repeat
in spirit that terrible crime. "It is often said," wrote F. W. Robertson, "'My
sins nailed him to the tree' There is a sense in which this contains a deep truth
The crisis of the conflict betweenthe kingdoms of goodand evil took place in
the death of Christ: the highest manifestation of goodin him, the highest
manifestation of evil in the persons of those who saw the divinest excellence,
and calledit Satanic evil. To call evil good, and goodevil, to call Divine good
Satanic wickedness, -there is no state lowerthan this. It is the rottenness of
the core of the heart; it is the unpardonable because irrecoverable sin. With
this evil, in its highestdevelopment, the Son of man came into collision. He
died unto sin. The prince of this world came and found nothing congenialin
him. He was his victim, not his subject. So far as I belong to that kingdom or
fight in that warfare, it may be truly said, the Savior died by my sin .... I am a
sharer in the spirit to which he fell a victim." But is such a fall as this really
possible? To us it seems that the teaching of the Bible and the moral nature of
man admit of but one reply as to this possibility.
(1) The hypothesis of the text is not an idle one. It is inconceivable that the
Holy Spirit of God should have inspired the writer to mention so awful a fall if
it had been an utter impossibility.
(2) The many warnings againstapostasywhichare addressedto Christians in
the sacredScriptures witness to the possibility of such apostasy. This letter to
the Hebrews is one long and powerful warning, persuasion, and exhortation
againstfalling awayfrom Christ.

(3) The constitution of our nature shows this fall to be possible. We are free
either to loyally serve God or to wickedlyrebel againsthim, and must ever
remain so, or moral distinctions would no longer be applicable to us.
III. AN APPALING MORAL IMPOSSIBILITY. "It is impossible to renew
them againunto repentance." This "impossible" may not be enfeebledinto
"very difficult," or other similar expression, as may be seenby an
examination of the other passages ofthis Epistle in which it is found (Hebrews
6:18; Hebrews 10:4; Hebrews 11:6). The reasonof this impossibility is the
moral characterand condition of those of whom (should there ever be any of
such character)it is predicated. Having once experiencedthe Divine renewal,
they have utterly fallen awayfrom it, and now scornfully rejectthe only
powerby which their renewalcould be effected. The mightiest spiritual
influence in the universe, even the love of God in the death of Jesus Christfor
the salvationof sinners, is derided by them. "Theycrucify to themselves the
Son of God afresh, and put him to an open shame." "Theytear him out of the
recessesoftheir hearts where he had fixed his abode, and exhibit him to the
open scoffs and reproachof the world, as something powerless andcommon"
(cf. Hebrews 10:29). Dr. Parkerforcibly inquires, "If men have insulted God,
poured contempt upon his Son, counted the blood of the covenantas an
unworthy thing, grieved and quenched the Holy Spirit, what can possibly
remain of a remedial kind? The inquiry is one on which reasonmay expend
its powers. What remains after God has been exhausted?" Let the Christian
earnestlyheed the solemn warning of our text. "Watchand pray, that ye enter
not into temptation;" "Give diligence to make your calling and electionsure;
for doing these things, ye shall never fall." The surestway of guarding against
this terrible fall is to aim at and seek to realize constantspiritual progress.
"Therefore leaving the principles of the doctrine of Christ, let us go on unto
perfection," etc. - W.J.
STUDYLIGHT RESOURCES
Adam Clarke Commentary

For it is impossible for those who were once enlightened - Before I proceedto
explain the different terms in these verses, it is necessaryto give my opinion of
their design and meaning:
I do not considerthem as having any reference to any person professing
Christianity.
They do not belong, nor are they applicable, to backsliders ofany kind.
They belong to apostates fromChristianity; to such as reject the whole
Christian system, and its author, the Lord Jesus.
And to those of them only who join with the blaspheming Jews, callChrist an
impostor, and vindicate his murderers in having crucified him as a
malefactor;and thus they render their salvationimpossible, by wilfully and
maliciously rejecting the Lord that bought them. No man believing in the
Lord Jesus as the greatsacrifice for sin, and acknowledging Christianity as a
Divine revelation, is here intended, though he may have unfortunately
backsliddenfrom any degree of the salvation of God.
The designof these solemnwords is evidently, First, to show the Hebrews that
apostasyfrom the highest degrees ofgrace was possible;and that those who
were highest in the favor of God might sin againsthim, lose it, and perish
everlastingly. Secondly, to warn them againstsuch an awful state of perdition,
that they might not be led away, by either the persuasions orpersecutions 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 Jewishnation.
Once enlightened - Thoroughly instructed in the nature and designof the
Christian religion, having receivedthe knowledge ofthe truth, Hebrews
10:32;and being convinced of sin, righteousness, andjudgment, and led to
Jesus the Saviorof sinners.
Tastedof the heavenly gift - Having receivedthe knowledge ofsalvationby
the remissionof sins, through the Day Spring which from on high had visited

them; such having receivedChrist, the heavenly gift of God's infinite love,
John 3:16; the living bread that came down from heaven, John 6:51; and thus
tasting that the Lord is gracious;1 Peter2:3, and witnessing the full effects of
the Christian religion.
Partakers ofthe 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 efficacyof the atonement through which they had
receivedsuch blessings.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Hebrews 6:4". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/hebrews-
6.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
For it is impossible - It is needless to say that the passagehere Hebrews 6:4-6,
has given occasionto 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
awakenedandenlightened, 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 Arminians; each
party, in general, interpreting it according to the views which are held on the
question about falling from grace. I shall endeavor, 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 keepthem from apostasy, and that it

teaches that if they should apostatize, it would be impossible to renew them
againor to save them. That it refers to true Christians will be apparent from
these considerations.
(1) Such is the sense which would strike the greatmass of readers. Unless
there were some theory to defend, the greatbody of readers of the New
Testamentwould considerthe expressionused here as describing true
Christians.
(2) The connectiondemands such an interpretation. The apostle was
addressing Christians. He was endeavoring to keepthem from apostasy. The
objectwas not to keep those who were awakenedandenlightened 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 awakenedandconvicted, 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 renewedagain and be saved
if they should fall away - because they rejectedthe only plan of salvationafter
they had tried it, and renounced the only scheme of redemption after they had
tastedits benefits. If that plan could not save them, what could? If they
neglectedthat, by what other means could they be brought to God?
(3) This interpretation accords, as I suppose, with the exactmeaning 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 greatdifficulty. 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 absolutelyimpracticable. The
word - ἀδύνατονadunaton- occurs only in the New Testamentin the following
places, in all which it denotes that the thing could not be done; Matthew
19:26;Mark 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.
Luke 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;Romans 8:3, “Forwhat the
law could not do;” what was absolutely“impossible” for the Law to
accomplish;that is, to save people; Hebrews 6:18, “In which it was impossible
for Godto lie;” Hebrews 10:4, “It is not possible for the blood of bulls and of
goats to take awaysin;” and Hebrews 11:6, “Without faith it is impossible to
please God;” in all of these instances denoting absolute impossibility.
These passagesshow that it is not merely a greatdifficulty 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, andthey must perish: that is, if a true Christian
should apostatize, orfall from grace, “he never could be renewedagain,” and
could not be saved. Paul did not teach that he might fall awayand be renewed
againas 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 castoff true religion, his case
was hopeless, andhe must perish; and by this solemn consideration- the only
one that would be effectualin such a case -he meant to guard them against
the dangerof 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(compare the note on John 1:9); or more commonly to one who is
truly converted; see the note on Ephesians 1:18. It does not of necessityrefer
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;compare Psalm 19:8. Light, in the Scriptures, is the emblem of
knowledge, holiness,and happiness, and there is no impropriety here in
understanding it in accordancewith the more decisive phrases which follow,
as referring to true Christians.
And have tasted- To “taste” ofa thing means, according to the usage in the
Scriptures, to “experience,”or to “understand” it. The expressionis derived
from the factthat the “taste” is one of the means by which we ascertainthe

nature or quality of an object; compare Matthew 16:28; John 8:51; Hebrews
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;
compare the note on John 4:10. The expressionproperly means some favor or
gift which has descendedfrom heaven, and may refer to any of the benefits
which God has conferredon man in the work of redemption. It might include
the plan of salvation;the forgiveness ofsins; the enlightening, renewing, and
sanctifying influences of the Holy Spirit, or any one of the graces whichthat
Spirit imparts. The use of the article, however - “the heavenly gift,” limits it to
something special, as being conferred directly from heaven, and the
connectionwould seemto demand that we understand it of some “special”
favor which could be conferred only on the children of God. It is an
expressionwhich “may” be applied to sincere Christians; it is at leastdoubtful
whether it can with propriety be applied to any other.
And were made partakers of the Holy Ghost - Partakers ofthe influences of
the Holy Spirit - for it is only in this sense that we can partake of the Holy
Spirit. We “partake” offoodwhen we share it with others; we “partake” of
pleasure when we enjoy it with others; we “partake” ofspoils in warwhen
they are divided betweenus and others. So we partake of the influences of the
Holy Spirit when we share these influences conferredon his people. This is not
language which canproperly be applied to anyone 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 usedhere 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 elevatedlanguage 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 renewedheart. Grotius, Bloomfield, and
some others, understood this of the miraculous gifts of the Holy Spirit. But
this is not necessary, anddoes not accordwellwith the generaldescription
here, which evidently pertains to the mass of those whom the apostle
addressed.

Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Hebrews 6:4". "Barnes'Noteson the New
Testament". https:https://www.studylight.org/commentaries/bnb/hebrews-
6.html. 1870.
Coffman's Commentaries on the Bible
For as touching those who were once enlightened and tastedof the heavenly
gift, and were made partakers of the Holy Spirit, and tasted the goodword of
God, and the powers of the age to come, and then fell away, it is impossible to
renew them againunto repentance;seeing they crucify to themselves the Son
of God afresh, and put him to an open shame.
It is astonishing to behold the lengths to which people have gone in their
writings to diminish the plain import of these words. The Calvinistic concept
of the impossibility of apostasy, or the final perseverance ofthe saints, has
always been nothing but a delusion. All efforts to resolve the matter by the
judgment upon apostatesto the effectthat they were never really converted
fail in the light of this passage,where there can be no doubt of the true
conversionof them that later fell away. As Bruce noted, the passagecanbe
abused in two ways. He said,
This warning has both been unduly minimized and unduly exaggerated... (as
by them that say) the sin in question cannotbe committed today ... The
warning of this passageis a real warning againsta realdanger ... On the other
hand, our author's meaning canbe exaggeratedto the point of distortion

when he is understood to saythat for sins committed after baptism there can
be no repentance.[5]
The most difficult word in this passageis "impossible," which seems to
perplex most of the writers. Macknightwrote that "The apostle does not mean
that it is impossible for God to renew a secondtime an apostate;but that it is
impossible for the ministers of Christ (to do so)."[6]Allow that God might
indeed do what is here calledimpossible does no violence to truth, since all
things are possible with God, exceptthat he should lie or deny himself; and if
the renewing of an apostate is not an actionincluded in that exception, it
would, of course, be possible with God. But the practicalimpossibility still
stands; and it appears likely that the state here described as "impossible" of
renewalshould be identified with the "eternalsin" of Mark 3:28. Barmby
noted this, saying,
The correspondencebetweenthe state here described and the consequence of
"the blasphemy againstthe Holy Ghost" suggestsitselfat once;our Lord's
words, in speaking of that unpardonable sin, being rightly supposed to point
to obduracy in spite of experience of the Holy Spirit's power.[7]
AN ETERNALSIN
A careful reading of Mark 3:28 and context reveals that the blasphemy
againstthe Holy Spirit is designatedas "an eternalsin," thus one of a class of
sins that are called eternaland which are without forgiveness. In addition to
the scripture before us, there are other New Testamentpassagesbearing upon
this important matter. The Thessalonianswere warned, "Quenchnot the
Spirit" (1 Thessalonians 5:19);the pleasure lover was describedas "dead
while she liveth" (1 Timothy 5:6); willful sin after knowledge ofthe truth
results in there being "no more a sacrifice for sin" (Hebrews 10:26,27);"there
is a sin unto death" (1 John 5:16) for which there is not even any need or
commandment that people should pray; certain Corinthians were spokenof

as being in a state of "sleep" (1 Corinthians 11:30); and Peterdescribeda
certain condition as being worse than lost (2 Peter2:20,21);and the only
condition that can answerto such a description is one from which recoveryis
impossible. All of these words of the Holy Spirit, and including the strong
words of the Saviour (Mark 3:28), speak of a condition from which there is no
recoveryin this life or in the one to come. Yet in spite of terrible warning
uttered here, no morbid fearshould be allowedto fasten upon the soulas a
result. What is spokenof may be simply stated as spiritual death, having its
everyday counterpart in physical, or natural death. Once a man is truly dead,
life cannotbe breathed againinto his body, death being final. Just so, once a
Christian quenches the sacredSpirit within his soul, that too is final, the
destiny of that soul being then and there fully determined.
What then is THE SIN that can cause so fataland final a result? The answer
is ANY SIN engagedin, loved, and preferred over fellowship with God. The
sin of blasphemy againstthe Holy Spirit was the sin judged by Jesus to have
been terminal with the Pharisees;but in making it "an eternal sin," Jesus
clearly made room for the view that other sins as well could be just as
disastrous. The unpardonable or eternal sin is thus any sin that results in the
death of the spiritual life; and therein lies the dangerof all sin. The
counterpart is in the physical world where the fatal disease is the one
inscribed on the death certificate and which varies with all kinds of
circumstances. The Christian attitude towardsin should therefore be like that
of a mother's concernover any threatened dangerto a child. What mother
could be indifferent to a splinter in her child's knee? She is aware that
POTENTIALLY death is involved; and just so the Christian should move
againstthe sin, no matter how slight or inconsequentialit might appear. The
paranoic fear that some feel in thinking that they might have committed such
a sin is unjustified as revealedby the analogyin the natural realm. No person
physically dead is concernedabout his condition. Thus, no personwhose life
has alreadybeen severedeternally from God could have any feeling of guilt,
remorse, or anxiety. "Deadwhile living" is the apt description.
Fortunately for all people, the spiritual life is quite persistentand hardy; and
it may be that relatively few even of those most hardened rebels againstGod,
have actually gone so far as to reach the "impossible" state. Peter's

description of the condition, cited above, does not affirm that those "who are
entangled" in sins are in that "worse"state, but those who "are again
entangledand OVERCOME."
Then, O child of God, keepthe holy fire alive. Just as the vestalvirgins of the
ancient Roman temple guarded the holy fire with their lives and constant
vigilance, so Christians should alertly mind the sacredflame of the Holy Spirit
within their hearts.
And then fall away poses the question of the true conversionof those that fell;
were they really and truly born againChristians, or were they in some vital
manner deficient, either of true faith or of possessionof the Holy Spirit? The
more one studies this passage, the more it comes through as absolutely certain
that those who, in this instance, are spokenof as falling away, were at first
goodChristians, genuinely converted, enlightened, partakers ofthe Holy
Spirit, and having tasted of the goodword of God and the powers of the age to
come!If such a descriptionas this does not indicate a truly converted
Christian, as distinguished from one who is not really so, it would be
impossible to imagine just how it could done at all.
The only thing one needs to give up in order to understand this is Calvinism;
and why should any concernbe felt over such a speculationas that of Calvin?
Angels of God sinned and were castout of heaven(Jude 1:1:6; 2 Peter2:4);
Judas, an apostle, fell, and a genuine apostle at that, one who was
commissionedto castout evil spirits and raise the dead (Matthew 10:1-7);
even THAT apostle "by transgressionfell" (Acts 1:25); and all of the repeated
warnings of the holy scriptures againstfalling - what are those, if they are not
stern words designedto keeppeople back from realdangers? If not what
could be their purpose? "Wherefore lethim that thinketh he standeth take
heed lest he fall" (1 Corinthians 10:12).
Despite the obvious truth, the bias of Calvinism is discernible in half the
commentaries one may read on this passage.Hardly any passage ofthe New
Testamenthaving any bearing on the question has escapedsome subtle
distortion or outright contradiction. Thus, it is attempted to make out that
Judas was never "truly" an apostle, overlooking the factthat one cannot

possibly "fall" from an eminence that he has not attained. Again, Simon the
sorcereris usually representedas not having been actuallyconverted; and to
support it, the word of Peterto him are sometimes amended to read, "thou art
STILL in the gallof bitterness" etc. (Acts 8:23), notwithstanding the colossal
fact that the word "still" is not in the text; and not even the present tense is in
it, as a glance at the Greek margin will show; for Peter's words were actually,
"thou WILT BECOME gallof bitterness," etc. And as for the question of
Simon's being saved or not, Christ said, "He that believeth and is baptized
shall be saved";and the inspired writer of Acts said, "Simon also himself
believed and being baptized," etc. (Acts 8:13). Was he saved? If the word of
God is true, he was saved.
[5] F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Michigan:Wm. B.
Eerdmans Publishing Company, 1967), p. 122.
[6] James Macknight, Apostolic Epistles (Nashville:GospelAdvocate
Company, 1960), p. 532.
[7] J. Barmby, The Pulpit Commentary (Grand Rapids, Michigan:Wm. B.
Eerdmans Publishing Company, 1962), Vol. 21, Hebrews, p. 160.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Hebrews 6:4". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/hebrews-6.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible

For it is impossible for those who were once enlightened,.... The Syriac and
Ethiopic versions render it, "baptized"; and the word is thought to be so used
in Hebrews 10:32. And indeed baptism was calledvery early "illumination"
by the ancients, as by Justin MartyrF9, and Clemens AlexandrinusF11,
because only enlightened persons were the proper subjects of it; and the word
once here used seems to confirm this sense, since baptism, when rightly
administered, was not repeated; but then this sense depends upon an use of a
word, which it is not certain did as yet obtain; nor does the apostle take notice
of baptism in a parallel place, Hebrews 10:26. This gave rise to, and seems to
favour the error of Novatus, that those who fall into sin after baptism are to
be cut off from the communion of the church, and never more to be restored
unto it; contrary to the promises of God to returning backsliders, and
contrary to facts, as well as to the directions of Christ, and his apostles, to
receive and restore such persons;and such a notion tends to setaside the
intercessionofChrist for fallen believers, and to plunge them into despair: it
is better therefore to retain the word "enlightened", in its proper sense, andto
understand it of persons enlightened with Gospelknowledge;there are some
who are savingly enlightened by the Spirit of God, to see the impurity of their
hearts and actions, and their impotency to perform that which is good, the
imperfection of their ownrighteousness to justify them, their loststate and
condition by nature, and to see Christ and salvationby him, and their interest
in it; and these being "once" enlightened, neverbecome darkness, orever so
fall as to perish; for if God had a mind to destroythem, he would never have
shown them these things, and therefore cannot be the persons designed here;
unless we render the words, as the Syriac versiondoes, "it is impossible"----
Nwjxy bwtd, "that they should sin again";so as to die spiritually, lose the
grace ofGod, and stand in need of a new work upon them, which would be
impossible to be done: but rather such are meant, who are so enlightened as to
see the evil effects ofsin, but not the evil that is in sin; to see the goodthings
which come by Christ, but not the goodness thatis in Christ; so as to reform
externally, but not to be sanctifiedinternally; to have knowledge ofthe Gospel
doctrinally, but not experimentally; yea, to have such light into it, as to be able
to preach it to others, and yet be destitute of the grace ofGod:

and have tastedof the heavenly gift; either faith, or a justifying righteousness,
or the pardon of sin, or eternal life; which are all spiritual and heavenly gifts
of grace, and which true believers have real tastes of; and hypocrites please
themselves with, having some speculative notions about them, and some
desires after them, arising from a natural principle of self-love. Some think
the Holy Ghostis intended; but rather Christ himself, the unspeakable gift of
God's love, given from heaven, as the bread of life. Now there are some who
have a saving spiritual taste of this gift; for though God's people, while
unregenerate, have no such taste;their taste is vitiated by sin, and it is not
changed;sin is the foodthey live upon, in which they take an imaginary
pleasure, and disrelish every thing else;but when regenerated, their taste is
changed, sin is rendered loathsome to them; and they have a realgust of
spiritual things, and especiallyof Christ, and find a real delight and pleasure
in feeding by faith upon him; whereby they live upon him, and are nourished
up unto eternal life, and therefore cannot be the persons here spokenof: but
there are others who taste, but dislike what they taste;have no true love to
Christ, and faith in him; or have only a carnal taste of him, know him only
after the flesh, or externally, not inwardly and experimentally; or they have
only a superficial taste, suchas is opposedto eating the flesh, and drinking the
blood of Christ, by faith, which is proper to true believers;the gust they have
is but temporary, and arises from selfish principles.
And were made partakers of the Holy Ghost;not his person, nor his special
grace;there are some who so partake of him, as to be united to him, in whom
he becomes the principle of spiritual life, and motion: such have the fruits of
the Spirit, and communion with him; they enjoy his personalpresence and
inhabitation in them; they have receivedhim as a spirit of illumination and
conviction, of regenerationand sanctification, as the spirit of faith, and as a
comforter; and as a spirit of adoption, and the earnestand sealof future
glory; but then such can never so fall awayas to perish: a believer indeed may
be without the sensible presence ofthe Spirit; the graces ofthe Spirit may be
very low, as to their exercise;and they may not enjoy his comforts, gracious
influences, and divine assistance;but the Spirit of God never is, in the above
sense, in a castaway;where he takes up his dwelling, he never quits it; if such
could perish, not only his own glory, but the glory of the Father, and of the

Son, would be lost likewise:but by the Holy Ghostis sometimes meant the
gifts of the Spirit, ordinary or extraordinary, 1 Corinthians 12:4 and so here;
and men may be said to be partakers of the Holy Ghost, to whom he gives
wisdom and prudence in things natural and civil; the knowledge ofthings
divine and evangelical, in an external way; the powerof working miracles, of
prophesying, of speaking with tongues, and of the interpretation of tongues;
for the extraordinary gifts of the Holy Ghostseem chiefly designed, which
some, in the first times of the Gospel, were partakers of, who had no share in
specialgrace, Matthew 7:22.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Hebrews 6:4". "The New John Gill Exposition of
the Entire Bible".
https:https://www.studylight.org/commentaries/geb/hebrews-6.html. 1999.
Geneva Study Bible
2 For [it is] b impossible for those who were once enlightened, and have c
tastedof the heavenly gift, and were made partakers ofthe Holy Ghost,
(2) He adds a vehemency to his exhortation, and a sharp threatening of the
certain destruction that will come to them who fall awayfrom God and his
religion.

(b) He speaks ofa generalbacksliding and those who fall awayfrom the faith
completely, not of sins committed through the weaknessofa man againstthe
first and the secondtable of the law.
(c) We must note the force of this word, for it is one thing to believe as Lydia
did, whose heart God opened in (Acts 16:13)and another thing to have some
taste.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Hebrews 6:4". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/hebrews-6.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
We must “go on toward perfection”;for if we fall away, after having received
enlightenment, it will be impossible to renew us again to repentance.
for those — “in the case ofthose.”
once enlightened — once for all illuminated by the word of Godtaught in
connectionwith “baptism” (to which, in Hebrews 6:2, as once for all done,”
once enlightened” here answers);compare Ephesians 5:26. This passage
probably originated the applicationof the term “illumination” to baptism in
subsequent times. Illumination, however, was not supposedto be the
inseparable accompanimentof baptism: thus Chrysostomsays, “Heretics have
baptism, not illumination: they are baptized in body, but not enlightened in
soul: as Simon Magus was baptized, but not illuminated.” That “enlightened”

here means knowledge ofthe word of truth, appears from comparing the
same Greek word “illuminated,” Hebrews 10:32, with Hebrews 10:26, where
“knowledgeofthe truth” answers to it.
tastedof the heavenly gift — tasted for themselves. As “enlightened” refers to
the sense ofsight: so here taste follows. “The heavenly gift”; Christ given by
the Fatherand revealedby the enlightening word preached and written: as
conferring peace in the remissionof sins; and as the Bestowerof the gift of the
Holy Spirit (Acts 8:19, Acts 8:20),
made partakers of the Holy Ghost — specifiedas distinct from, though so
inseparably connectedwith, “enlightened,” and “tastedof the heavenly gift,”
Christ, as answering to “laying on of hands” after baptism, which was then
generallyaccompaniedwith the impartation of the Holy Ghost in miraculous
gifts.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Hebrews 6:4". "Commentary Criticaland Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/hebrews-6.html. 1871-8.
Robertson's WordPictures in the New Testament
As touching those who were once enlightened (τους απαχ πωτιστεντας — tous
hapax phōtisthentas). First aoristpassive articular participle (the once for all

enlightened) of ποτιζω — photizō old and common verb (from πως — phōs) as
in Luke 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18;
Hebrews 10:32) occurs in Polybius and Epictetus. The accusative caseis due
to ανακαινιζειν— anakainizeinin Hebrews 6:6. απαχ — Hapax here is “once
for all,” not once upon a time (ποτε — pote) and occurs again(Hebrews 9:7,
Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 12:26, Hebrews 12:27).
Tastedof the heavenly gift (γευσαμενους της δωρεας της επουρανιου —
geusamenous tēs dōreas tēs epouraniou). First aoristmiddle participle of γευω
— geuō old verb once with accusative (Hebrews 6:5, καλονρημα δυναμεις —
kalonrēma class="greek-hebrew">μετοχους πνευματος αγιου— dunameis),
usually with genitive (Hebrews 2:9) as here.
Partakers ofthe Holy Ghost (μετοχοι — metochous pneumatos hagiou). See
Hebrews 3:14 for και παραπεσοντας — metochoiThese are all given as actual
spiritual experiences.
And then fell away (παραπιπτω — kai parapesontas). No “then” here, though
the secondaorist(effective)active participle of της χαριτος εχεπεσατε —
parapiptō old verb to fall beside (aside), means that. Only here in N.T. In
Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul
means).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography

Robertson, A.T. "Commentary on Hebrews 6:4". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/hebrews-6.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Impossible ( ἀδύνατον)
It is impossible to dilute this word into difficult.
Those who were once enlightened ( τοὺς ἅπαξ φωτισθέντας )
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp.
Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2;
Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to
have sufficed to prevent them from falling away;not that it does not admit of
repetition. Enlightened, through the revelationof God in Christ, the true light,
and through the power of the Spirit. Φωτίζειν in lxx usually to teach or
instruct; see Psalm119:130;2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John
1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct
explanation: “Who once for all have left the darkness oftheir former life,
having been enlightened by the gospelteaching.” There is no ground for
explaining the word here of baptism, although the fathers from the time of
Justin Martyr used φωτίζεινand φωτοσμός in that sense, and this usage
continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom
entitled his 59th Homily, addressedto candidates for baptism, πρὸς τοὺς
μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified
this name for baptism by this passageandHebrews 10:32. The Peshitto
translates this passage, “who have once (for all) descendedto baptism.” The
N.T. gives no example of this usage.
Tastedof the heavenly gift ( γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου )
For γευσαμένους tastedcomp. Hebrews 2:9. The meaning is, have consciously
partakenof. Comp. 1 Peter2:3, and τρώγων eateth John 6:56. The heavenly

gift is the Holy Spirit. It is true that this is distinctly specifiedin the next
clause, but the two clauses belong together.
Partakers ofthe Holy Ghost ( μετόχους πνεύματοςἁγίου )
“Heavenly gift” emphasizes the heavenly quality of the gift. The Holy Ghostis
the gift itself which possessesthe heavenly quality.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Hebrews 6:4". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/hebrews-6.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
For it is impossible for those who were once enlightened, and have tastedof
the heavenly gift, and were made partakers of the Holy Ghost,
It is impossible for those who were once enlightened — With the light of the
glorious love of God in Christ.
And have tastedthe heavenly gift — Remissionof sins, sweeterthan honey
and the honeycomb.
And been made partakers of the Holy Ghost — Of the witness and the fruit of
he Spirit.
Copyright Statement

These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Hebrews 6:4". "John Wesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/hebrews-6.html. 1765.
Abbott's Illustrated New Testament
For it is impossible, &c. This passage (Hebrews 6:4-6)seems intended to
induce those addressedto press forward in their Christian course, according
to the injunctions of the Hebrews 6:1-3, by urging the danger and the fatal
effects of apostasy, to which those who were remiss in their efforts were
speciallyexposed.--Who were once enlightened; who have once been
enlightened.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Hebrews 6:4".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/hebrews-6.html. 1878.
Calvin's Commentary on the Bible
4.Forit is impossible, etc. This passage has givenoccasionto many to
repudiate this Epistle, especiallyas the Novatians armed themselves with it to
deny pardon to the fallen. Hence those of the WesternChurch, in particular,

refused the authority of this Epistle, because the sectofNovatus annoyed
them; and they were not sufficiently conversantin the truth so as to be equal
to refute it by argument. But when the designof the Apostle is understood, it
then appears evident that there is nothing here which countenances so
delirious an error. Some who hold sacredthe authority of the Epistle, while
they attempt to dissipate this absurdity, yet do nothing but evade it. Forsome
take “impossible” in the sense of rare or difficult, which is wholly different
from its meaning. Many confine it to that repentance by which the
catechumens in the ancient Church were wont to be prepared for baptism, as
though indeed the Apostles prescribed fasting, or such things to the baptized.
And then what greatthing would the Apostle have said, by denying that
repentance, the appendage of baptism, could be repeated? He threatens with
the severestvengeanceofGod all those who would castawaythe grace which
had been once received;what weight would the sentence have had to shake the
secure and the wavering with terror, if he only reminded them that there was
no longer room for their first repentance? Forthis would extend to every kind
of offense. What then is to be said? Since the Lord gives the hope of mercy to
all without exception, it is wholly unreasonable that any one for any cause
whatevershould be precluded.
The knot of the question is in the word, fall away. Whosoeverthen
understands its meaning, can easilyextricate himself from every difficulty.
But it must be noticed, that there is a twofold falling away, one particular, and
the other general. He who has in anything, or in any ways offended, has fallen
awayfrom his state as a Christian; therefore all sins are so many fallings. But
the Apostle speaks not here of theft, or perjury, or murder, or drunkenness,
or adultery; but he refers to a total defectionor falling awayfrom the Gospel,
when a sinner offends not God in some one thing, but entirely renounces his
grace.
And that this may be better understood, let us suppose a contrastbetweenthe
gifts of God, which he has mentioned, and this falling away. Forhe falls away
who forsakesthe word of God, who extinguishes its light, who deprives
himself of the taste of the heavens or gift, who relinquishes the participation of
the Spirit. Now this is wholly to renounce God. We now see whom he excluded
from the hope of pardon, even the apostates who alienatedthemselves from

the GospelofChrist, which they had previously embraced, and from the grace
of God; and this happens to no one but to him who sins againstthe Holy
Spirit. For he who violates the secondtable of the Law, or transgressesthe
first through ignorance, is not guilty of this defection; nor does God surely
deprive any of his grace in such a way as to leave them none remaining except
the reprobate.
If any one asks whythe Apostle makes mention here of such apostasywhile he
is addressing believers, who were far off from a perfidy so heinous; to this I
answer, that the dangerwas pointed out by him in time, that they might be on
their guard. And this ought to be observed;for when we turn aside from the
right way, we not only excuse to others our vices, but we also impose on
ourselves. Satanstealthily creeps onus, and by degrees allures us by
clandestine arts, so that when we go astray we know not that we are going
astray. Thus gradually we slide, until at length we rush headlong into ruin.
We may observe this daily in many. Therefore the Apostle does not without
reasonforewarnall the disciples of Christ to beware in time; for a continued
torpor commonly ends in lethargy, which is followedby alienation of mind.
But we must notice in passing the names by which he signalizes the knowledge
of the Gospel. He calls it illumination; it hence follows that men are blind,
until Christ, the light of the world, enlightens them. He calls it a tasting of the
heavenly gift; intimating that the things which Christ confers on us are above
nature and the world, and that they are yet tastedby faith. He calls it the
participation of the Spirit; for he it is who distributes to every one, as he wills,
all the light and knowledge whichhe can have; for without him no one can say
that Jesus is the Lord, (1 Corinthians 12:3;) he opens for us the eyes of our
minds, and reveals to us the secretthings of God. He calls it a tasting of the
goodword of God; by which he means, that the will of God is therein
revealed, not in any sort of way, but in such a way as sweetlyto delight us; in
short, by this title is pointed out the difference betweenthe Law and the
Gospel;for that has nothing but severity and condemnation, but this is a
sweettestimony of God’s love and fatherly kindness towards us. And lastly, he
calls it a tasting of the powers of the world to come;by which he intimates,
that we are admitted by faith as it were into the kingdom of heaven, so that we
see in spirit that blessedimmortality which is hid from our senses. (97)

Let us then know, that the Gospelcannot be otherwise rightly known than by
the illumination of the Spirit, and that being thus drawn awayfrom the world,
we are raisedup to heaven, and that knowing the goodnessofGod we rely on
his word.
But here arises a new question, how can it be that he who has once made such
a progress should afterwards fall away? ForGod, it may be said, calls none
effectually but the elect, and Paul testifies that they are really his sons who are
led by his Spirit, (Romans 8:14;) and he teaches us, that it is a sure pledge of
adoption when Christ makes us partakers of his Spirit. The electare also
beyond the danger of finally falling away; for the Fatherwho gave them to be
preservedby Christ his Son is greaterthan all, and Christ promises to watch
over them all so that none may perish. To all this I answer, That God indeed
favors none but the electalone with the Spirit of regeneration, and that by this
they are distinguished from the reprobate;for they are renewedafter his
image and receive the earnestof the Spirit in hope of the future inheritance,
and by the same Spirit the Gospelis sealedin their hearts. But I cannot admit
that all this is any reasonwhy he should not grant the reprobate also some
taste of his grace, why he should not irradiate their minds with some sparks of
his light, why he should not give them some perceptionof his goodness,and in
some sort engrave his word on their hearts. Otherwise, where would be the
temporal faith mentioned by Mark 4:17 ? There is therefore some knowledge
even in the reprobate, which afterwards vanishes away, either because it did
not strike roots sufficiently deep, or because it withers, being chokedup. (98)
And by this bridle the Lord keeps us in fear and humility; and we certainly
see how prone human nature is otherwise to security and foolishconfidence.
At the same time our solicitude ought to be such as not to disturb the peace of
conscience. Forthe Lord strengthens faith in us, while he subdues our flesh:
and hence he would have faith to remain and resttranquilly as in a safe
haven; but he exercisesthe flesh with various conflicts, that it may not grow
wanton through idleness.

Copyright Statement
Bibliography
Calvin, John. "Commentary on Hebrews 6:4". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/hebrews-6.html.
1840-57.
William Newell's Commentary on Romans and Revelation
Verse 4: Note at the very beginning of our study of this passage, thatthe word
once-for-all(Gr., hapax), precedes and governs all the participles following:
having been enlightened, having tasted, having been made partakers, finally,
having tastedthe utterance of God to be good;and the powers of the coming
age. These are all aoristparticiples, referring to an event definitely past; and
they are all followedby the frightful words, having fallen away!
1. Those who were once-for-allenlightened--They had that Divine
illuminating involved in the first operationof the Holy Spirit upon the soul of
man. The utter darkness and ignorance ofnature was dispelled. We read in
John 16:8: "He, when He is come, will convict the world"--not of their evil
conduct, nor of eachman's past guiltinesses, but of the sin of not believing on
Christ: "in respectof sin, because they believe not on Me," and "of
righteousness,"becauseChrist, adjudged of men a blasphemer, God received
up to Heaven. And "of judgment," because the world's prince, Satan, was
judged at the Cross.
This "enlightenment," then, about Christ, was the same which those finally
savedreceived. To the mind of a Hebrew, it included complete persuasionby
the Holy Spirit that Jesus ofNazareth was his Messiah. It is referred to again
in Hebrews 10:32 in the words, "Callto remembrance the former days, in
which, after ye were enlightened, ye endured a great conflictof sufferings." It
is dealing lightly with Scripture to imagine that this "enlightenment" was
merely some "intellectualillumination" and that of the "natural mind." R.A.

Torrey's claim that "there is a quickening short of regeneration" is borne out
by this, as well as other Scriptures, as e.g., Luke 8:13.
This enlightenment was not merely intellectual, but embracedsuch a Spirit-
wrought view of Christ, His earthly Messiahship, and His resurrectionthat
those faithful Hebrews who receivedit and actedUpon it, "continued
steadfastlyin the apostles'teaching and fellowship, in the breaking of bread
and prayers ... praising God and having favor with all the people" (Acts 2:42,
47).
Mr. Darby says (Coll. Writings, Vol. XXVIII, P. 94): "It should be observed
that there is nothing of life signified here. The expressions do not go beyond
the indications of truth that might be receivedby the natural mind and the
demonstrative powerof the Holy Ghostwhich persons might partake, of, as
Scripture shows, without being participators of eternal life."
We fully agree that these in Ch. 6:4-8 did not exhibit "the things pertaining to
salvation" of vs. 9. Yet Mr. Darby's explanation, like that of all ultra-
Calvinists, falls far short both of what is here revealedin Scripture, and of
what has been fearfully illustrated in the experience of apostates. Remember
that Paul denies the ability of the natural man to receive the things of the
Spirit of God; and why? "Forthey are foolishness unto him; and he cannot
know them, because they are spiritually judged" (1 Cor. 2:14). Therefore in
Mr. Darby's unfortunate words, "truth that might be receivedby the natural
mind and the demonstrative power of the Holy Ghost," there is a departure
from Scripture teaching. The Wholly "natural" man can respond no more to
the Holy Spirit's operations than a tree in the forest!But God says in Heb. 6:4
that those who become apostateswere once enlightened. The Hebrews thus
"enlightened" knew from God that Jesus ofNazareth was their Messiah!and
further, that God had raisedHim from the dead--that He was now living.
Also, there was a "tasting"--anexperience suchas "the natural mind" never
could realize. Tasting was experiencedby those of Ch. 6--but not drinking!
Those of Ch. 10 tasted--and drank! Both knew the taste. Those who drank got
life (john 4:14).

This is the "enlightenment;" the miracle of the Holy Ghostfrom Heaven
revealing a Risen, Living Christ--from which those of Hebrews 6:4 finally
apostatized. Forthis is apostasy--willfully casting awayknown revealedtruth!
They "rejectedfor themselves the counselof God" (Lk. 7:30). We repeat, the
word for "enlightened" in Hebrews 10:32 is the same Greek word as is used in
Chapter 6:4: God canreveal only one Christ! The same Christ had been set
before those of Chapter 10:32 as before the "tasters" ofChapter 6; and there
was the same enlightening Agent, the blessedHoly Spirit. Beware lestyou
miss the messageandpower of the book of Hebrews by bringing in some
"theologicalsystem" by which you judge all Scripture.
2. And tastedof the heavenly gift--Now what heavenly gift could be thus
spokenof and knownwithout further definition? What indeed but that
describedin Romans 6:23; "THE GIFT of God is eternal life through Jesus
Christ our Lord." But our Lord's promise concerning "the gift of God" was
not made to tasters, but to drinkers; as He said to the Samaritan woman:
"If thou knewestthe gift of God, and Who it is that saith to thee, Give Me to
drink; thou wouldesthave askedofHim, and He would have given thee living
water... Whosoeverdrinketh of the waterthat I shall give him shall never
thirst; but the waterthat I shall give him shall become in him a well of water
springing up unto eternal life" (John 4:10, 14).
Thus all drinkers of the water of life are truly saved. But, you ask, Could a
person taste of eternal life and yet be lostforever? Certainly! Tasting is not
drinking! Drinkers are not mere tasters:there has been a consenting actof the
will. (Because oftheir fear of "free will," many shut themselves out from
honest interpretation of many a passageofScripture, as here. Let me ask you
about a word in another passage:Jude 12-13, No one denies that these are lost
people--"The blacknessofdarkness" being for them "reservedforever." But
what does the expression"twice dead" (vs. 12) mean? We profoundly believe
that it can only indicate that there was in them "a quickening" connectedwith
their being "enlightened." At first they were, as were we all once. "deadin
trespassesandsins." But how "twice dead" unless there had been such a
revelation of the Risen Christ as the "natural mind" knows nothing at all of,
connectedwith their being "enlightened."?)

They have committed themselves to what they drink. In tasting, the flavor and
effectof the draught is discovered:the will thereupon must decide whether to
drink or rejectwhat has been tasted. The drinker commits the waterto the
man and the man to the water--a marvelous picture of saving faith! If it be the
waterof life, which Jesus gives, he has drunk of it; he has committed himself
to it; his whole being is involved; his whole future is determined. Thousands
today know the taste of the heavenly gift, eternal life, who never did drink
that water!who did not accept, receive, that gift in a saving sense. In this most
solemn passage in the sixth of Hebrews, we find men who have tastedand
rejected--andbeen rejectedby God.
To insist that this "tasting" was simply an intellectual experience, is absurd. If
you are a guestat a table, and there is before you some article of food, of
which you taste but do not eat, you do not saythat your tasting was an
intellectual process!
Mr. R.A. Torrey's assertion, "There is a quickening short of regeneration," is
the only explanation of this whole passage!God gave these Hebrews of Ch.
6:4-6 these experiences, having awakenedthem from the sleepof death
sufficiently so that they experiencedthese things. They were "once
enlightened." They "tasted."
In 1892 a company of us from the GospelTabernacle were holding a gospel
service in one of the great corridors in Bellevue Hospital, New York. I was
seatedon a ledge in the corridor, expecting to give a testimony shortly. In
front of me stooda company, singing a gospelhymn which repeatedover and
over the name of Jesus. Out from the patients seatedbeyond this singing
company, and past the singers, dasheda man in terror. I was just able to seize
and hold his arm, beseeching him to be seated. He turned a frightful look
upon me, saying, "I knew Him once!"
I askedhim what he meant.
"I mean Him they are singing about. I cannotbear to hearit. I really knew
Him once--but I am lost!"

I turned to every passageofinvitation. He simply shook his head in anguish. I
said, "Christwill gladly receive any sinner."
"Look here," saidhe. Stooping to his left ankle, he began to unfasten safety
pins. Turning back the leg of his trousers--"Lookatthat," he said. I saw a
hideous mass of syphilitic sores. "Iwent back to that," he said. Rapidly he
replacedand fastenedthe bandage, and said, "Let me go! I knew Him once!"
I followedhim down the corridor and held him as long as I could. Judas, on
the wayto hang himself, must have lookedas did he. I went with him (in vain)
as far as I could without his leaving the hospital (where he had a right, as an
emergencypatient, to be). But what a lessonhe had taught me!
3. And were made partakers (partners) of the Holy Spirit--Note at once, it is
not saidthat these were sealedwith the Spirit, as were those at Pentecost(Acts
2), and in Samaria (Acts 8), and in Ephesus (Acts 19), who were "sealedunto
the day of redemption" (Eph. 4:30); as God says, concerning the Ephesian
believers:
"In Whom (Christ) ye also, having heard the word of truth, the goodnews of
your salvation--in Whom, having also believed, ye were sealedwith the Holy
Spirit of promise, which is an earnestof our inheritance, unto the redemption
of God's ownpossession" (Eph. 1:13-14).
Again, in Romans 8:9: "If any man have not the Spirit of Christ, he is none of
His." And Jude describes the professing Christians as "mockers"ofthe last
days, "walking aftertheir own lusts of ungodliness, making separations
(among the saints) sensual, having not the Spirit."
But that certainoperations of the Spirit of God are "partakenof" both by the
savedand by those that are finally lost, we know, from the story of King Saul.
We read of him, "The Spirit of Jehovahwill come mightily upon thee, and
thou shalt prophesy with them, and shalt be turned into another man" (1
Sam. 10:6). This was fulfilled: "God turned him another heart" (vs. 9, R.V.
marg., Heb.). And in the next verse, "The Spirit of God came mightily upon
Saul." But alas, Sauldeparted into self-will, and so continued, until not only
was he rejectedas to the kingdom--"Now thy kingdom shall not continue" (1

Sam. 13:14);"Jehovah... hath rejectedthee from being king" (15:23); but
also,--awfulresult of persistent self-will--"The Spirit of Jehovahdeparted
from Saul, and an evil spirit from Jehovahtroubled him" (16:14), to the day
of his suicide! We read therefore in God's covenantwith David, that although
his son(Solomon) should be "chastenedwith the rod of men" upon
disobedience, Godpromised: "But My loving kindness shall not depart from
him, as I took it from Saul, whom I put away before thee" (2 Sam. 7:14-15).
Here then in Saul is one that was a "partaker" (partner) in the meaning of the
word in Hebrews 6:4, partakers of the Holy Spirit. The Spirit came mightily
on Saul, as we have seen;and Saul on his part at first actedwith the Spirit,
and was used of God. Thus was he a "partner" of the Spirit. In like manner
men are today made partakers--partners, ofthe Holy Spirit, who are never
sealedby Him:
"And those on the rock are they who, when they have heard, receive the word
with joy; and these have no root, who for awhile believe, and in time of
temptation fall away" (Lk. 8:13. See also Mk. 4:16,17).
Saul had fathomless ignorance ofthe things of God (1 Sam. 9:5-10), no real
faith (13:8-9); no discernment as to what prayer is (vs. 12). He repeatedthe
sin of Eli's sons in bringing the sacredark into the midst of the profane host in
battle (1 Sam. 4:14-18). See also Saul's heartless giving over of Jonathan, the
man of faith, to death. Saul never really knew God. How like Divine Grace, to
choose anotherSaulfrom the same tribe, then "chiefof sinners," the
persecutorof His dear Church, through whom to revealHis utmost counsels
and grace in the N.T.:"Saul, who was also calledPaul"!
Judas Iscariotwent with another disciple when the Lord sent them out two by
two (Mk. 6:7,13)to preach"the kingdom of Heaven," and he did preach, and
went on, and wrought miracles, without doubt (by the partaking of the Holy
Spirit, in the sense ofour verse), unsuspectedby the rest till the very Last
Supper of John 13! At first, doubtless, he deceivedhimself. Then, unwilling
for the self-denial the path demanded, he yielded to his inner greed, to his
eternal ruin! And what about Demas, a companion and fellow-workerwith
Paul, saluting the saints in Colossians 4:14, accounteda "fellow-worker"in

Philemon 24? But in Paul's lastepistle, towards the end of his second
imprisonment, Paul, nearing martyrdom, must dip his pen in bitter ink
indeed, and record, "Demas forsookme, having loved this present age." Let
us be frank and honestdespite all our feelings, false traditions, and false
hopes. There are those that tastedof life, so that they knew what it was:and
were made partners (metachoi) of the Holy Spirit, so that they were conscious
of Him and His work, who are seenin this passagefinally to fall awayand be
eternally rejectedof God.
Copyright Statement
Bibliography
Newell, William. "Commentary on Hebrews 6:4". William Newell's
Commentary on Romans, Hebrews and Revelation.
https:https://www.studylight.org/commentaries/wnc/hebrews-6.html. 1938.
Scofield's ReferenceNotes
impossible
Hebrews 6:4-8 presents the case ofJewishprofessedbelievers who halt short
of faith in Christ after advancing to the very threshold of salvation, even
"going along with" the Holy Spirit in His work of enlightenment and
conviction. John 16:8-10. It is not said that they had faith. This supposed
person is like the spies at Kadesh-barnea Deuteronomy 1:19-26 who saw the
land and had the very fruit of it in their hands, and yet turned back.
partakers (Greek - ἱλάσκομαι,"going along with).

Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Hebrews 6:4". "Scofield
Reference Notes(1917Edition)".
https:https://www.studylight.org/commentaries/srn/hebrews-6.html. 1917.
John Trapp Complete Commentary
4 For it is impossible for those who were once enlightened, and have tastedof
the heavenly gift, and were made partakers of the Holy Ghost,
Ver. 4. Who were once enlightened] φωτισθεντες, as with a flash of lightning.
Knowing persons, and those they callthe wits of the world, are in the greatest
danger of the unpardonable sin; which begins in apostasy, holds on in
persecution, ends in blasphemy.
And have tasted] As cooks do their sauces withthe tip of their finger only; or
as the Israelites tastedthe fruits of the land, and vet perished in the
wilderness. Menmay taste that which they spit out again, as physicians oft do.
The heavenly gift] Gr. Supercelestialgift, i.e. Christ, who is calledthe gift,
John 4:10, and the benefit, 1 Timothy 6:2.

Partakers ofthe Holy Ghost] Of his common and inferior gifts and operations.
These a man may lose, and have his dispositions to sin seventimes more
inflamed than before, Matthew 12:44.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Hebrews 6:4". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/hebrews-
6.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Hebrews 6:4. For it is impossible, &c.— "Foryour apostacywouldput an end
to my expectationof doing any goodto you; it being impossible for those who
have been once thoroughly enlightened in the faith, &c." It is thought by
some, that we ought to softenthe termimpossible, and understand no more by
it than this; that it is extremely difficult. But this interpretation may well be
calledin question, since, when our apostle speaks ofthe same case, without
using the word here rendered impossible, he describes it in terms equivalent;
setting it forth as desperate and remediless;ch. Hebrews 10:26, &c. Besides,
the circumstances ofthe sin were so peculiar, that we need not wonder that it
should be as remarkably distinguished in its dreadful consequences. See the
end of the note on Hebrews 6:6. And have tasted of the heavenly gift, signifies
the Holy Ghostsent down from heaven, and revealedin the heart; so that the
believer becomes a partakerof the Divine Spirit, and consequently of the
divine nature, stiled by our Saviour the gift of God, John 4:10. To taste this
gift, is to perceive, to be sensible of the truth and powerof such gift of God.

Perhaps the word tasted, both here and in the next verse, is used by our
apostle with a particular regard to the metaphor that he had used before, of
food, or strong meat. To be thoroughly convincedand assuredof the reality of
our possessionof this gift through Jesus Christ, is one of the strongestmotives
to make any one hold fast his profession. It may seem by the next expression
as if every one who had embracedthe first principles of Christ, or had been
baptized into the Christian religion, had been partakerof some gift or other of
the Holy Ghost;and in a large sense this may be admitted to be true: but if it
be imagined that every Christian enjoyed some or other of the extraordinary
gifts of the Spirit—such as healing the sick, casting outdevils, speaking with
tongues, and the like; this seems more than fairly can be inferred from the
present text. For though, in some places, to partake of, signifies to have a
portion or share with others in common; (see ch. Hebrews 2:14; Hebrews 3:1;
Hebrews 3:14.) yet, if a person were convincedof the truth of the gospel, and
convertedto a saving experience of its power, by hearing the word preached,
or by a carefulstudy of the scriptures, accompanied with the aid of the Holy
Spirit; or by seeing himself, or being fully satisfiedof, the miraculous powers
and assistancesofthe first preachers of the gospel, accompaniedwith the
same divine grace;he might properly enough be said to be a partaker of the
Holy Ghost. Instead of were once enlightened—were made partakers, some
read, have been, &c. &c.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Hebrews 6:4". Thomas Coke Commentary
on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/hebrews-6.html. 1801-
1803.

Expository Notes with PracticalObservations onthe New Testament
By the enlightened here, understand those that were baptized and embraced
Christianity: The ancients called baptism illumination, and baptized persons
the enlightened; because ofthat divine illumination which was conveyedto the
minds of men by the knowledge ofChristianity.
By tasting the heavenly gift, and being made partakers of the Holy Ghost,
understand such as had not only heard of the extraordinary gifts of the Holy
Ghost, but had some experience of them themselves;as also of the spiritual
benefits conferredupon them in baptism, by the Holy Spirit. By tasting the
goodword of God understand some relish of the truth and goodnessofthe
gospel, some pleasure in entertaining it, by reasonof the gracious promises of
eternal life and happiness containedin it.
The gospelthat proclaimed remissionof sins, was a goodword; this good
word they saw confirmed by miracles, tongues, and prophecy, and so could
not but be convincedof the truth of it, which is here calleda tasting it; who
have tastedthe goodword of God; it follows, and the powers of the world to
come;that is, the powerof the gospel-age;for the "worldto come," in the
language ofthe prophets, doth signify the times of the Messiah:And thus, the
powers of the world to come, are the miraculous powers of the Holy Ghost
bestowedupon men, in order to the propagation of the gospel;such were the
gifts of healing, casting out devils, woking miracles. Others, by tasting the
powers of the world to come, understand some apprehensions of the
resurrectionand furture judgement, with affections suitable thereunto.
Now concerning these, says our apostle, if they fall away; that is, if they shall,
after all this apostatize from this profession, out of love to this present world,
or from fear of persecutionand sufferings, if they shall relapse either to
Heathenism or Judaism, it is impossible to renew them againto repentance;
that is, it is a thing very difficult, hardly to be hoped for, that such willful
apostates shouldbe restoredagain by repentance:seeing they crucify to
themselves the Son of God afresh, and put him to an open shame; that is, they
virtually, and in effectcrucify him overagain, and as much as in them lies;

for, by denying and renouncing of him, they declare him to be an imposter,
and consequentlyworthy of death.
So that the plain sense ofthe words seemto be this: "If those that are
baptized, and have receivedthe doctrine of the gospel, and are endowedwith
the gifts of the Holy Ghost, shall yet, after this, apostatize from Christianity, it
is very difficult, and next to an impossibility, to recoversuch againby
repentance;seeing they are guilty of as greata crime, as if, in their own
persons, they had put to death, and ignominiously used the Son of God."
Here note, That it is not a partial apostasyfrom the Christian religion, by any
particular vicious practice, but a total apostasyfrom Christianity, and more
especiallyto the Heathen idolatry, which is here intended.
From the whole learn, 1. That they which have been enlightened, awakened,
and made partakers of the gifts and graces ofthe Holy Spirit in some
measure, and tastedthe sweetnessofthe word and ways of God in some
degree, may yet fall away.
2. That if such do fall away, it is very difficult, though not altogether
impossible, to renew them againto repentence:and that for these reasons;
1. Becauseofthe greatness and heinous nature of the sin, it being a downright
apostasyfrom God, againstthe clearestlight and knowledge, andfullest
conviction of a man's mind; and the highest affront to the Son of God, who
revealedthe Christian religion to the world, and sealedit with his blood.
2. Becausethose who are guilty of this sin, do renounce and castoff the means
of their recovery, and therefore it becomes extremely difficult to renew them
againto repentance: they reject Christ and his holy gospel, and refuse the
only remedy appointed for their recovery.
3. Becauseit is so high a provocationto God, to withdraw his grace and Holy
Spirit from such persons, by the powerand efficacywhereofthey should be
brought to repentance:God justly leaving those who so unworthily leave him.
Lord! how fearful and fatal a condition is it, to begin in the spirit, and end in
the flesh; to decayin religion, and apostatize from grace;to have had some

work of the Spirit and word upon our hearts, so as to have light and love,
some taste and savour of religion, some desires after, and hopes of heaven;
and, after all, to cooland give over, to revolt and backslide, and have our
latter end worse than our beginning?
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Hebrews 6:4". Expository Notes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/hebrews-6.html. 1700-
1703.
Greek TestamentCriticalExegeticalCommentary
4.] For (depends on the whole foregoing sentence, including the reference to
the divine permission: not as Whitby and De Wette, on μὴ πάλιν θεμ.
καταβαλλόμενοι.The connexion is: we must go on, for if we go back, it will be
to perdition—a thing which (Hebrews 6:9) we do not think of you, and
therefore expect your advance)it is impossible, in the case of (these words I
insert, not as belonging to the Greek construction, but as necessaryin English,
to prevent the entire inversion of the Greek order of the sentence)those who
have been (or, were:but the English perfecthere represents idiomatically the
Greek aorist, ἅπαξ in this clause referring pointedly enoughto the time when
the event took place. And indeed where there is no such plain reference as in
the subsequentclauses, we are in the habit of expressing priority more by the
perfect, the Greeks by the aorist. And here it is quite necessaryto take our
English perfect: for our indefinite past, ‘who were enlightened and tasted…
and were made … and tasted …’ would conveyto the mere English reader the
idea that all this took place at one and the same time, viz. baptism,—whereas

the participles clearly indicate progressive steps ofthe spiritual life. These
remarks do not apply to caseslike that of Acts 19:2 f., but only to those where
an aorist participle indicates priority to some presentaction) once (for all:
indicating that the process needs not, or admits not, repetition: cf. reff. ἅπαξ
occurs eight times in our Epistle, which is oftenerthan in all the rest of the N.
T.) enlightened (Bleek gives a goodrésumé of the usage and meanings of
φωτίζειν. It is a word of later Greek, principally found in the N. T. and LXX
(reff.). It occurs in Polyb. xxx. 8. 1, τῶν γραμμάτωνἑαλωκότωνκ.
πεφωτισμένων, “takenand brought to light:” xxiii. 3. 10, ἐφώτισε τὴν
ἑκατέρωναἵρεσιν: Arrian, Epict. i. 4, τῷ … τὴν ἀλήθειαν… φωτίσαντι καὶ
εἰς ἅπαντας ἀνθρώπους ἐξενέγκαντι: Diog. Laert. i. 57, μᾶλλον οὖν σόλων
ὅμηρονἐφώτισεν ἢ πεισίστρατος. In all these places the sense is to bring to
light, or castlight upon. The other meaning, to enlighten, applied to a person,
is purely Hellenistic. So in ref. Judg., φωτισάτω ἡμᾶς, τί ποιήσωμεν τῷ
παιδαρίῳ τῷ τικτομένῳ. And the LXX usage is generally simply to teach, to
instruct: so in ref. 4 Kings, and ib. 4 Kings 17:27, φωτιοῦσιναὐτοὺς τὸ κρῖμα
τοῦ θεοῦ τῆς γῆς. Here it implies, taught, by the preaching of the word of God.
An historic interest belongs to the occurrence ofthis word here, as having in
all probability given rise to a meaning of φωτίζεινand φωτισμός, as denoting
baptism, which was current throughout the Church down to the Reformation.
Justin Mart. Apol. i. 61, p. 80 says, καλεῖται δὲ τοῦτο τὸ λοῦτρονφωτισμός,
ὡς φωτιζομένωντὴν διάνοιαντῶν ταῦτα μανθανόντων. Chrys. has two
κατηχήσεις πρὸς τοὺς μέλλοντας φωτίζεσθαι, in the first of which (vol. ii. p.
228)he justifies the name φώτισμα for baptism by reference to the two places
in this Epistle. Suicer (sub voce)gives a full accountof this usage, from which
it appears that the word never came simply and purely to signify outward
baptism, but always included that illumination of the new birth which is the
thing signified in the sacrament. So Ps.-Chrys, Hom. on John 1:1, vol. xii. p.
418, ( οἱ αἱρετικοὶ)βάπτισμα ἔχουσιν, οὐ φώτισμα. καὶ βαπτίζονται μὲν
σώματι, ψυχῇ δὲ οὐ φωτίζονται·ὥσπερ γὰρκαὶ σίμων ἐβαπτίσθη, ἀλλʼ οὐκ
ἐφωτίσθη·οὕτω καὶ αὐτοὶ ἀκολούθωςεὑρίσκονται.The Syr. here translates,
“qui semelad baptismum descenderunt.” And so all the ancient
Commentators here, and some of the moderns, as Justiniani, Estius, a-Lapide,
Calmet, Hammond, Pyle, Ernesti. Erasmus seems the first who interpreted
the word aright (“qui semel reliquerint tenebras vitæ prioris, illuminati per

doctrinam evangelicam”),and almostall since have followedhim), and (on the
coupling by τε see below)have tasted(personally and consciouslypartakenof:
see reff. 1 Pet. and Ps.:and on the generalexpressionγεύεσθαί τινος, note on
ch. Hebrews 2:9) of the heavenly gift (what is more especiallymeant? It is
very variously given: Chrys. ( τουτέστι, τῆς ἀφέσεως), Œc. ( τῆς ἀφέσεως τῶν
ἁμαρτιῶντῆς ἐν τῳ βαπτίσματι), remissionof sins: and so Thl., FaberStap.,
Erasm. (par.) (“jamque per baptismum condonatis peccatis”), Hammond, De
Wette, al.: Schlichting (“animi cum pax et tranquillitas quæ oritur ex notitia
plenissimæ remissionis omnium peccatorum, tum liquidissimum illud
gaudium et spes immortalis vitæ”), Grot. (“id est, pacemconscientiæ”),
Justiniani, joy and peace in believing: Primas., Estius (only as “probabilitatem
habens”), Michaelis, the Sacramentof the Lord’s Supper: Owen, Calmet,
Ernesti, the Holy Spirit and His gifts: Seb. Schmidt, Bengel, and many more,
Christ Himself: Kuinoel, Heinrichs, al., the religionof Christ,—the gospel:
Pareus, faith: Klee, regenerationin generalas distinguished from the special
gifts of the Spirit in Baptism: Bleek and Tholuck, on accountof the close
coupling by τε to what has preceded, the φῶς itself conveyed in the φωτισμός.
But I would rather, considering the emphatic position of γευσαμένους, take, as
indeed do Lünemann and Ebrard virtually (and Delitzsch, referring to 2
Corinthians 9:15), δωρεά to have a perfectly generalreference, q. d. ‘that
which was bestowedon them thereby.’ This heavenly gift the persons
supposedhave tasted for themselves. The τε, in the style of this Epistle and St.
Luke in the Acts, cannotbe pressedso securelyas in ordinary Greek and in
the restof the N. T.: and indeed on this last rendering is fully justified) and
have been made (see note on ch. Hebrews 4:3, for a discussionof the passive
sense ofἐγενήθην: which, howevertrue here, must not be too much pressed, so
as to emphasize the participle: see below)partakers (see on ref.) of the Holy
Spirit (outwardly, the agencywould be the laying on of hands after baptism:
but obviously the emphatic word is μετόχους—havebecome realsharers— εἰς
ἓν πνεῦμα ποτισθέντες:so that the proper agentis He who only can bestow
this participation, viz. God),
Copyright Statement

Bibliography
Alford, Henry. "Commentary on Hebrews 6:4". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/hebrews-6.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Hebrews 6:4. γάρ] goes back to the last main utterance,—thus to τοῦτο
ποιήσωμεν, Hebrews 6:3, and by means thereof to ἐπὶ τὴν τελειότητα
φερώμεθα, Hebrews 6:1, not to μὴ πάλιν θεμέλιον καταβαλλόμενοι,Hebrews
6:1 (Whitby, de Wette, Bloomfield, Conybeare), nor yet to ἐάνπερ ἐπιτρέπῃ ὁ
θεός, Hebrews 6:3 (Piscator, Abresch, Delitzsch, Kurtz, Hofmann, Woerner),
still less, atthe same time, to ἐάνπερ ἐπιτρέπῃ ὁ θεός and μὴ πάλιν θεμέλ.
καταβ. (Schlichting).
ἀδύνατον]it is impossible. The import of the expressionis absolute; and to
weakenit into “difficile est” (so, after the example of the Latin translationin
D and E: Ribera, Corn, a Lapide, Clericus, Limborch, Storr, Heinrichs,
Kuinoel, and others), according to which we should have to suppose a
rhetoricalexaggeration, is an act of caprice. Norare we justified in seeking to
obtain a softening of the declaration, as is done by Er. Schmid, Clericus,
Limborch, Schöttgen, Bengel, Cramer, Baumgarten, Chr. Fr. Schmid,
Bloomfield (comp. already Ambrose, de Poenit. ii. 3), by urging the force of
the infin. active ἀνακαινίζεινas pointing to human activity, and thus, with a
reference to Matthew 19:26, making the impossibility to exist only on the part
of men, not on the part of God. For only the impossibility of the ἀνακαινίζειν
in itself is accentuated, without respectto the personby whom it must
otherwise be effected. Insteadof the infinitive active, therefore, the infinitive
passive ἀνακαινίζεσθαιmight have been chosenby the author without
affecting the sense.

τοὺς ἅπαξ … αἰῶνος, Hebrews 6:5] characterizing of such as have not only
become Christians, but also have alreadyexperienced the plenitude of blessing
conferredupon Christians.
τοὺς ἅπαξ φωτισθέντας]those who were, once illumined (Hebrews 10:32), i.e.
had already, through the preaching of the gospel, beenmade participants of
the light of the knowledge (sc. ofChristianity as the perfect religion). As
regards the thought, the same thing is said by μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν
τῆς ἀληθείας, Hebrews 10:26.
ἅπαξ belongs, as to φωτισθέντας, so also to the three following participles
(againstHofmann), and finds its oppositionin πάλιν, Hebrews 6:6. It does not
signify “plene” or “perfecte” (Wolf), nor does it denote an act which admits of
no repetition (Delitzsch); contains, however, the implication, that the once
ought to have sufficedand satisfied. Comp. [Hebrews 9:26] Hebrews 10:2;
Jude 1:3.
φωτίζειντινά, of the spiritual enlightenment effectedby teaching, is purely
Hellenistic. Comp. Ephesians 3:9; John 1:9; LXX. Ps. 118:130;2 Kings 12:2; 2
Kings 17:27, al.
γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου]and have tastedthe heavenly gift.
γεύεσθαί τινος, to taste or receive a savourof a thing, figurative indication of
perception by one’s own experience. See on Hebrews 2:9. The constructionof
the verb with the genitive (instead of being with the accusative, as Hebrews
6:5) does not justify us, with many strict Reformed expositors, in finding a
mere “gustare extremis labris” in the expression. Besides, suchan
interpretation would be in conflict with the design of the writer, since it
cannot be within his intention to representthe culpability of the persons in
question as small; he must, on the contrary, aim at bringing out the same in
all its magnitude.
By δωρεὰ ἐπουράνιος, Primasius, Haymo, Estius, Michaelis, Semler, and
others understand the Lord’s Supper; Owen, Calmet, Ernesti, Whitby,
M‘Lean, Bloomfield, the Holy Ghost(againstwhich the following special
mention of the same is decisive);Klee, regenerationin general, in
contradistinction from the special communication of the Spirit in baptism;

M‘Caul, “the persuasionof the eternal life, the χάρισμα τοῦ θεοῦ, Romans
6:23;” Hofmann, righteousness;Chrysostom, Oecumenius, Theophylact,
FaberStapulensis, Erasmus, Paraphrase;Cameron, Hammond, Rambach,
Ebrard, Maier, the forgiveness ofsins; Justinian, Schlichting, Grotius, the
peace ofmind arising from forgiveness;Pareus, faith; Seb. Schmidt,
Dorscheus, Peirce, Bengel, Carpzov, Cramer, Bisping, and others, Christ;
Morus, Heinrichs, Böhme, Kuinoel, Stuart, Stengel, and others, the Christian
religion or the gospel;Abresch, Bleek, the enlightenment imparted to men
through the preaching of the gospel, orthe heavenly light itself, which effects
the enlightenment, and by means thereofcommunicates itself to men.
Inasmuch as τε points to a close connectionbetweenthe secondclause and the
first, and the emphasis rests upon the foregoing γευσαμένους, ἡ δωρεά is at
any rate to be takenquite generally. Mostnaturally, therefore, shall we think
in generalof the gift of grace, i.e. ofthe abundant grace of Christianity. It is
calledheavenly, inasmuch as Christ was sent forth from heaven in order to
communicate it, and heaven is the scene of its full realization.
καὶ μετόχους γενηθέντας πνεύματος ἁγίου]and were made partakers of the
Holy Ghost. The consequence andsealof the gift of grace just mentioned.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Hebrews 6:4". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/hebrews-6.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament

Hebrews 6:4. ἀδύνατον)it is impossible for men, howeverqualified.— ἅπαξ,
once for all) The adverb does not extenuate the matter, but renders the
expressionprecise.— φωτισθέντας,enlightened)Christianity is the Whole,
into which men get an entrance through the Gospelreceivedby faith, and
through baptism. There follow here the three parts in respectofthe three
principal benefits in the New Testament, proceeding from the Son of God,
from the Holy Spirit, from GOD. So, enlightened (illuminated), ch. Hebrews
10:32. Whence the use of this word is very frequent in the writings of the
Fathers concerning baptism. Life and light are often mentioned conjointly;
the one is often observed to be included in the notion of the other. Therefore,
as regenerationis said to take place in baptism, so also enlightening. And this
phrase is particularly suited to the Israelites, who had not been without life by
faith, according to the Old Testament, whenthey abstained from dead works,
Hebrews 6:1; but yet afterwards they were bathed in the new light of the New
Testament.— γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, who have tastedthe
heavenly gift) The enjoyment of light is in vision: now to vision is added taste,
by which believers, being allured, ought to be always retained. ἡ δωρεὰ ἡ
ἐπουράνιος, the heavenly gift, is the Son of GOD, as it is expressed, Hebrews
6:6,—Christ, who is tasted by faith, and also in His own sacredSupper; 1
Peter2:3; and this taste involves more than repentance from dead works, and
faith toward GOD. The participle, γευσαμένους, althoughthe genitive
[Hebrews 6:4] and accusative [Hebrews 6:5] are often used promiscuously,
seems, however, in this passageto carry with it a difference in the cases. The
one (Genitive) denotes a part; for we do not exhaust the tasting [enjoy the
whole fulness, but only a part] of Christ, the heavenly gift, in this life: the
other (Accusative)expresses more, inasmuch as the whole tasting of the Word
of GOD preached belongs to this life, although the powers of the world to
come are joined to this Word.— μετόχους, partakers)This partaking, as we
have observedat Hebrews 6:1, involves more than the doctrines of baptism
and the imposition of hands. In this clause the word taste is not used, because
the Holy Spirit here is consideredas rather producing the taste, than as its
object.— πνεύματος ἁγίου, ofthe Holy Ghost)He is often mentioned in
connectionwith Christ; Acts 2:38.

Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Hebrews 6:4". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/hebrews-6.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
The foregoing counselthe Spirit enforcethon these Hebrews, from the danger
of apostacy, to which the neglectof it doth dispose them, and the terrifying
consequents ofit, from Hebrews 6:4-8. We must go on to perfection, unless we
will draw back to perdition: so that he bespeaks them: You have been sluggish
and dull, and going backwardalready; lest you grow worse, stir up
yourselves;if you neglectit you are in danger of utter falling away:
for it is impossible, not in respectof God’s absolute and almighty power, but
in respectof any createdpowerin others or themselves, justly, and by right, it
is impossible, because contraryto God’s declaredwill and resolutionin his
church, by which his poweris limited, so as he will never do it, nor suffer it to
be done; in this he will not, cannot deny himself, Hebrews 6:11 11:6; compare
Matthew 7:18 19:24,26 2 Timothy 2:13.
For those who were once enlightened: fwtisyentav, severalinterpreters
render, the baptized, who were illuminated with the beams of Divine light;
others, the penitent, such who had been initiated into repentance, as Hebrews
6:1, and think the term once may be limited to baptisms, whereas it refers to
all the other particulars. These are such who are instructed in the principles
of the Christian religion, and brought out of the darkness and ignorance of
Judaism and heathenism, so that they were other persons for the knowledge of
gospeltruths than before: they see with a new light spiritual things, and have
the mind raisedup to such objects as thcy knew not before;but they have no

new eyes or understandings given them, and so are but as devils like angels of
light, whereas the light of a real Christian is the light of life, John 8:12: see 2
Timothy 1:10 2 Peter1:19. Such some Hebrews professedthemselves to be,
Romans 2:17-19;and as Balaamwas, Numbers 24:2,3.
And have tastedof the heavenly gift; an actof sense in the body, put
metaphorically for an actof the mind. Tasting in the soul, is an apprehension
and receptionby it, and but merely such, and no more; a taste, and not a
digestion, of Christ and his benefits as revealedto them in the gospel, John
4:39,40, followedwith the superficialrelishes of their joy and peace ontheir
temporary believing in them, as it was with the stony ground, Matthew 13:20.
A sinner enlightened so as to see Christ and the glorious promises made to
believers in him, it being agreeable to his natural principles, and being not
much humbled, runs awaywith them with joy, having gooddesires and
affections, but a stony heart still: such was Herod, Mark 6:20.
And were made partakers of the Holy Ghost;not by an inhabitation of his
person in them, but by his operations in them, whereby he is trying how far a
natural man may be raised, and not have his nature changed:as is evident in
Socrates, who died for owning the unity of the Deity; and as the scribe near
the kingdom of heaven, Mark 12:34. He is proving by his gifts to them how
much supernatural good, and workings towards salvation, they are capable of,
without the putting forth of the exceeding greatnessofhis powerto make
them new creatures, as Genesis6:3; compare 1 Corinthians 1:21 1 Peter3:18-
20. These did partake of from the Holy Ghost, the light of nature, of the law,
of the gospel, with some spiritual power accompanying all these;which as they
are trials of lapsednature, so are lessening many punishments by keeping men
off from many sins, as 2 Peter2:20. These professors hadescapedthe gross
and outward pollutions and defilements that many were drenched with in
their lives, but have lusts abiding unmortified, from whence these would arise
in them still; but here is no pure heart or divine nature wrought in them, and
the lusting principle is unmortified still; this God accepts according to its
kind: compare Mark 10:21,22.

Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Hebrews 6:4". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/hebrews-6.html. 1685.
Justin Edwards' Family Bible New Testament
Enlightened; in the knowledge ofthe gospel.
The heavenly gift; that which God bestows upon men in the gospel.
Of the Holy Ghost; of the gifts which he bestows. 1 Corinthians 12:4-11.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Hebrews 6:4". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/hebrews-
6.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
4. γάρ. An inference from the previous clauses.We must advance, for in the
Christian course stationariness means retrogression—nonprogredi est
regredi.

ἀδύνατονγὰρτοὺς κ.τ.λ. We shall see further on the meaning of the word
“impossible.” The sentence begins with what is calledthe accusative ofthe
subject, “Foras to those who were, &c., it is impossible, &c.” We will first
explain the particular expressions in these verses, and then point out the
meaning of the paragraph as a whole.
ἅπαξ. The word, a favourite one with the writer, means “once for all.” It
occurs more often in this Epistle than in all the restof the N. T. It is the direct
opposite of πάλιν in Hebrews 6:6.
φωτισθέντας. “Illuminated” by the Holy Spirit, John 1:9. Comp. Hebrews
10:26;Hebrews 10:32;2 Corinthians 4:4. In the LXX. “to illuminate” means
“to teach” (2 Kings 12:2). The word in later times came to mean “to baptize,”
and φωτισμός, evenas early as the time of Justin Martyr (A.D. 150), becomes
a technicalterm for “baptism.” regardedfrom the point of view of its results.
The Syriac Version here renders it by “baptized.” Hence arose the notion of
some of the sterner schismatics—suchas the Montanists and Novatians—that
absolution was to be refused to all such as fell after baptism into apostasyor
flagrant sin (Tertull. De Pudic. 20). This doctrine was certainly not held by St
Paul (1 Corinthians 5:5; 1 Timothy 1:20), and is rejectedby the Church of
England in her 16th Article (and see Pearson, Onthe Creed, Art. x.). The
Fathers (abandoning the view of St Cyprian in this respectfor those of the
WesternChurch and of St Augustine) deduced from this passagethe
unlawfulness of administering Baptism a secondtime; a perfectly right rule,
but one which rests upon other grounds, and not upon this passage. But
neither in Scripture nor in the teaching of the Church is the slightestsanction
given to the views of the fanatics who assertthat “afterthey have receivedthe
Holy Ghostthey can no more sin as long as they live here.” It will be
remembered that Cromwell on his deathbed askedhis chaplain as to the
doctrine of Final Perseverance, andon being assuredthat it was a certain
truth, said, “Then I am happy, for I am sure that I was once in a state of
grace.”
γευσαμένους τε κ.τ.λ. These clausesmay be rendered “having both tasted of
… and being made … and having tasted.” It is not possible to determine
which heavenly gift is precisely intended; perhaps it means remission, or

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