The Terms of the Warning (6:4-8)
We now approach difficult terrain. As we progress, it is helpful to mark the change from first person plural pronouns (“us,” “we”) to third person (“those,” “they,” “them”). This infers the writer is setting forth a principle objectively. Those who have fallen away are not named, although it is obvious there are “some” people on his mind (e.g., 10:25). Note also the repetition of “again” (5:12; 6:1,6) and “become” (5:11,12; 6:4,12) throughout. These will aid our understanding of what is impossible.
The Impossibility of Renewal Again to Repentance (6:4-6)
Verses 4-6 are one sentence in the original. The sentence begins with “for” (or “because”), meaning that verses 4-6 provide the grounds for the exhortation in verses 1-3. The overall flow of the argument is this: “Therefore … let us go on … because it is impossible … to renew … again unto repentance …” The word “impossible” is absolute, not improbable or unlikely. Its use in 6:18, 10:4 and 11:6 confirms that the impossibility of renewal is not subject to what man can or can’t do himself, nor what God might permit or not (cf. v3). It is impossible.
In 6:4-5, four clauses are given to describe those for whom renewal is impossible. For each, an aorist participle (denoting a completed action or state) precedes one or more terms that signify regeneration, experience and hope. The terms are consistent with those used throughout the letter. They (1) “have once been enlightened” (ESV); (2) “have tasted the heavenly gift” (ESV); (3) “have become partakers of the Holy Spirit” (NKJV); and (4) “have tasted the goodness of the word of God and the powers of the age to come” (ESV). We take it that the writer is not attempting to prove or disprove one’s eternal security, but assumes it as a matter of fact.
“Once” means “once for all.” It conveys the idea that what is done is of perpetual validity and finality (Thayer, Vine. See also 9:26,27,28; 10:2; 1Pe 3:18; Jude 1:3). “Enlightened” means to bring to light or illuminate. As it is a once-for-all enlightening, we take this to mean their experience in regeneration. This is clear from 10:32 (see 1Pe 2:9; 1Jn 1:7). Literally, “tasted” means to try the flavour of, partake, enjoy or experience. It is used metaphorically in 2:9 and Luke 9:27 to denote an actual experience in death. Consistency of interpretation (especially with 2:9) indicates that they actually experienced “the heavenly gift.” In the NT, this can mean the Lord Jesus, salvation and/or eternal life (2Co 9:15; Eph 2:8; Rom 6:23), all of which are experienced in new birth.
The adjective “partaker” means a partner, companion or co-sharer. The noun is in 2:14, where we read that Jesus (v9) “partook of the same things” – that is, “flesh and blood” (ESV). He had a real participation in humanity. In like manner, through faith in Christ, the Hebrews had become real “partakers” of “the heavenly calling” (3:1), of “Christ” (3:14) and of “chastisement” (12:8). They had also become (aorist participle) “partakers” of (or co-sharers in) the Holy Spirit. According to Ephesians 3:6 and 2:13-18, both Jew and Gentile believers are fellow partakers “of his promise in Christ by the gospel” and have “access by one Spirit unto the Father.” The view we take from NT Scripture is that the unsaved cannot be, in the ordinary sense of the word, a joint partaker of the Holy Spirit (see Rom 8:9,16; 1Co 2:14; Eph 1:13,14).
That they “have tasted the goodness of the word of God” (ESV) again implies a genuine experience, only this time in the subjective benefits of Scripture. The Word had a tangible influence on their soul. They appropriated and enjoyed its goodness (see Psa 34:8; Jer 15:16). They also experienced “the powers” “of a coming age” (YLT). Both experiences come by the Holy Spirit. Miraculous signs and wonders in the apostolic period, which they had evidently seen and were beneficiaries of (2:3,4), were but a foretaste of the manifestation of power in the millennial kingdom.
The impossibility of these being renewed “again unto repentance” hinges on an event – if they “fall away” (parapipto). The word occurs in the NT here only, and is literally “fall alongside” (para “beside”). It is related to paraptoma, meaning a side-slip, lapse, deviation, error or trespass, and is translated “offence” (Rom 5:15,16,17,18), “fall” (Rom 11:11), “a fault” (Gal 6:1), “sin” and “trespass” (Col 2:13). What “fall alongside” involves is not described, although it is untenable to assert apostasy. Keep in mind that the true apostate is one who never exercised saving faith in Christ and thereby never experienced regeneration. We must rely upon the context and the other warnings. Neglect, doubt, slothfulness, immaturity and persecution – all were contributing factors to their losing confidence and forsaking the house of God.
The word for “renew” occurs only here. In the cases where its cognates are found, the context always refers to the regenerate (Rom 12:2; 2Co 4:16; Eph 4:23; Col 3:10; Titus 3:5). In Titus 3:5-6, “renewing” is distinguished from “regeneration,” denoting the ongoing sanctification of the Holy Spirit which began at the time of the “washing” (see Joh 13:10). The word “again” is important, for it indicates that repentance was previously exercised. Whilst the believer can be renewed in the mind, in the inner man and in knowledge, we note here that it is impossible for such to be renewed “again unto repentance.” The conclusion we draw is that the expression means the impossibility of repeating God’s work in regeneration to the initial state of newness, not restoration from a backslidden condition.
Consider the letter to the church at Ephesus (Rev 2:1-7). In verse 5, the Lord says they had “left” their first love and had “fallen” (ekpipto). From the Lord’s appeal to “repent” and return to the works they were doing in the beginning, we learn that restoration was indeed possible. So it is for all who fall alongside in the race, especially the Hebrews who were apparently losing confidence and beginning to withdraw from the house of God.
In our next article, we shall consider the expression “seeing they crucify … open shame,” and the illustration in verses 7 and 8. This is necessary to complete our understanding of the impossibility to renew the child of God to a state of newness all over again.
