Hebrews 6:4–12

6:4–5 “Impossible” arrests our attention, abruptly opening a Greek sentence that runs for three verses. The author then builds suspense by withholding the detail of what, precisely, is “impossible” until the middle of verse 6: it is impossible, he finally says, “to restore . . . again to repentance” those who “have fallen away.” But before pronouncing a sober sentence on the spiritual treason from which there is no return, the author lists a series of God’s gracious gifts that compound the gravity of such apostasy. He switches from first- and second-person pronouns of interpersonal conversation (“we” and “you”; 5:11, 12; 6:1, 3) to descriptive third-person pronouns (“those who,” “they”) because he is not accusing his hearers of having passed the spiritual point of no return into curse and condemnation (6:8). Yet the privileges once enjoyed by apostates, the horrific evil of their fall away from trust in the Son of God, and their irremediable ruin are not irrelevant to the original audience in their immaturity, nor to anyone who needs stimulus to persevere to the end.

Four Greek participles—“having once been enlightened” (hapax phōtisthentas), “having tasted” (geusamenous), “having become” (genēthentas), and again “having tasted” (geusamenous)—introduce the spiritual privileges enjoyed by those who are members of the visible church. They were “once . . . enlightened” (6:4) when they heard God’s voice speaking good news (3:7; 4:2) of salvation through the apostles (2:3–4). In the work of Justin Martyr and later Fathers, “enlightenment” became a metaphor for baptism; but none of the uses of phōtizō in the NT refer explicitly to baptism (Luke 11:36; John 1:9; 1 Cor. 4:5; Eph. 1:18; 3:9; 2 Tim. 1:10; Rev. 18:1; 21:23; 22:5). Rather, those who are “enlightened” seem to be those who are exposed to God’s saving light through hearing the gospel proclaimed.

The other participial constructions focus on the primary means of grace, the apostolic word, and the Holy Spirit’s miraculous deeds that confirmed the apostles’ testimony. The pairing of the apostolic word and the Spirit’s confirmatory testimony is repeated twice, first in generalities and then more specifically:

1. (A)Having tasted the heavenly gift
   1. (B)Having become partners/partakers of the Holy Spirit
2. (A')Having tasted the goodness of the word of God
   1. (B')and the powers/miracles of the age to come

Although “the heavenly gift” could refer to the whole salvation that God bestows by grace, the repetition of “tasted” suggests that the gift coming down from heaven is specifically “the goodness of the word of God.” In Hebrews 12:25, God’s voice speaking to Israel on earth (at Sinai) will be contrasted to his addressing the new covenant church now from heaven. So the good word of God is a gift that now comes from heaven through Christ’s messengers.

Accompanying the apostles’ witness in words was God’s confirming testimony “by signs and wonders and various miracles and by gifts of the Holy Spirit” (2:4). The word dynameis (plural), translated “miracles” in 2:4, reappears here as “powers,” and in both texts these miracles/powers are connected to the Holy Spirit (cf. Acts 2:17–19; 4:29–31; 10:38). The link of the Spirit to miracles suggests that his public activity in the Christian community, not his secret regenerating work in human hearts, is in view. The Greek construction translated “have shared in the Holy Spirit” is literally “have become metochoi [companions] of the Holy Spirit.” The apostates had become the Holy Spirit’s companions, like the Messiah’s “companions” in Hebrews 1:9 and 3:14, as members of the Christian community, in which the Spirit attested the gospel through miracles. Perhaps they themselves performed such deeds of power despite their hearts’ alienation from God, as even Judas did (Matt. 10:1–8; cf. 7:21–23).

6:6 The ESV’s “and then have fallen away” rightly renders the final participle in the series of participles we looked at in the comment on 6:4–5. Some English versions read “if they fall away,” allowing for the interpretation that for people who had experienced the previous blessings, a fall into apostasy might be purely hypothetical, never actual. But the danger of willful apostasy, from which repentance is impossible, is real. It remains true that no one to whom Christ has given eternal life can be snatched out of his hand (John 10:29–30). But one can be a member of a new covenant congregation, hearing God’s word and seeing his Spirit’s works, yet nevertheless harden one’s heart against God’s voice, as some Israelites did (Heb. 3:1–4:13; cf. Acts 8:13, 18–24; 2 Pet. 2:1; Jude 4).

Our author, like pastors today, does not claim to look into others’ hearts but rather addresses his hearers in terms of their observable profession and behavior, recognizing that appearances may prove, in the end, to be deceiving. “Although the author addresses the community as a whole as believers, he hints at his own lack of omniscience—some may not be true believers even through by association they appear to be (3:6, 14; 4:1–2; 6:11).”¹ The farmland analogy of verses 7–8 illustrates the distinction between externally experienced blessings and internal heart responses.

The gravity of such resolute rebellion, akin to Judas’s treachery, explains why it places the apostate’s heart beyond the possibility of repentance. God, who sovereignly grants repentance to rebels (Acts 3:26; 11:18), will not intervene (as he could) to turn around those who have willfully walked away. Such an apostate has identified himself with those who crucified the Son of God and treated him with contempt (Heb. 12:2–3; 13:13; cf. Matt. 27:39–44). Here and in 10:29 our author refers to Jesus as “the Son of God,” reminding us of his divine glory announced in the prologue (Heb. 1:1–4). His dignity underscores the horrific evil of renouncing allegiance to him and siding with his enemies.

6:7–8 This mini-parable of farmland and fields that yield different crops in response to heavenly rainfall draws on imagery from the OT and Jesus’ teaching. OT prophets compared God’s word and God’s Spirit to precipitation falling on parched earth, making it fruitful (Isa. 44:3–4; 55:10–11). They indicted Israel as a vineyard that bore worthless fruit in response to God’s cultivation (Isa. 5:1–10; Jer. 2:21; Ezek. 19:10–14). Israel’s treason was “thorns and thistles,” like those that sprang from the cursed ground after Adam’s original sin (Hos. 10:1–8; cf. Gen. 3:17–18). Jesus’ parable of the sower categorized hearers in terms of their response to the word he was broadcasting, whether unresponsive, showing initial interest but fading because of persecution or distraction, or enduring and fruitful (Matt. 13:3–8, 18–23).

The grim threat of destruction by fire (Heb. 6:8; cf. Deut. 29:22–24) dramatizes the covenant curse awaiting apostates. Yet, just as the Lord set before Israel alternatives of blessings or curses, depending on their response to him (Deut. 11:13–17, 26–29; 28:4, 11–12, 16–18, 23–24), so God promises blessing to those who resemble ground that “produces a crop useful” to its cultivators (Heb. 6:7). Our author is confident his hearers (in general) fit this description.

6:9–10 With pastoral wisdom our author places alongside his terrifying pronouncement of curse on traitors a word of reassurance for his “beloved” hearers. His purpose is not to blunt the edge of the warning but to capitalize on the evidence of God’s prior work in them in order to stimulate their strenuous perseverance in faith. Our preacher is convinced that they are bearing useful fruit, befitting the better outcome of salvation (1:14; 2:10; 5:9). His confidence rests on the faithfulness of God, who will not mistreat his servants by forgetting or ignoring their labor and love for his name. Their love for God’s name—that is, for God in his self-revelation (2:12; 13:5)—has been “shown” (endeiknymi) in action, in their past and present service to the saints. Such service included their willing identification with those enduring reproach and affliction for their faith, including prisoners (10:32–34).

6:11–12 Having reassured the congregation as a whole of God’s knowledge of their labor and love, our preacher directs his final challenge to “each” individual member. Within a generally healthy congregation there may be someone harboring “an evil, unbelieving heart” (3:12), at risk of failing to reach God’s rest (4:1) and grace (12:12–15). Therefore our pastor expresses his strong desire that “each one of you” would “show” (endeiknymi again) in faithful conduct “the same earnestness” (spoudē, strenuous action) that had distinguished the beginning of their life in Christ, that each would endure all the way “until the end” (echoing 3:14). Such endurance is sustained not by self-reliant willpower but by the “full assurance of hope” drawn from “considering” and “looking to Jesus, the founder and perfecter of our faith” (3:1; 12:2).

The positive alternative to spiritual sloth (nōthroi, which opened this section; 5:11) is to become imitators of our forerunners in faith and patience, whose trust in God’s promises has been rewarded by the fulfillment of their hopes. Those exemplars of enduring trust include the congregation’s original leaders (13:7) and the “cloud of witnesses” throughout OT history, who took action in response to God’s word concerning things not yet seen (11:4–40). Our preacher will now direct our attention to Abraham’s long-suffering faith and to God’s oath-bound promise (6:13–20).