Hebrews 6:4 Kommentar

In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (Heb 6:1-8), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness (Heb 6:9 to the end).

INTRODUCTION TO HEBREWS 6 In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.

And have tasted the good word of God,.... Not the Lord Jesus Christ, the essential Word of God, who seems to be intended before by the heavenly gift; but rather, either the Scriptures of truth in general, which are the word of God, endited by him, and contain his mind and will; which he makes use of for conviction, conversion, instruction, and comfort; and which are preserved by him: and these are a good word; they come from him who is good; they are a revelation of good things; they make known things true, pleasant, and profitable: or else the Gospel in particular, of which God is the author; and in which is a wonderful display of his wisdom and grace; and which he owns and blesses for his own glory, and the good of others: and this is a "good word", the same with , "good matter", or "word", in Psa 45:1 , "my good word", or "the word of my goodness", in the Targum on Isa 55:11 for it is the word of righteousness, reconciliation, peace, pardon, life, and salvation. And there is a special and spiritual taste of this good, word, which is delightful, relishing, and nourishing; and such who have it can never totally and finally fall away; because they who taste it, so as to eat and digest it, and be nourished by it, to them it becomes the ingrafted word, which is able to save them: but there is such a taste of this word as is disrelishing, as in profane sinners, and open opposers and persecutors of the word, or as in hypocrites and formal professors; which is only an assent to the Scriptures, as the revelation of God, or a superficial knowledge of the doctrines of the Gospel without the experience of them, and a temporal faith in them, and a natural affection for them, and pleasure with them for a time; as the Jews, and Herod with John's ministry, and the stony ground hearers. And the powers of the world to come; meaning either the state of the church, and the glorious things relating to it, after the first resurrection, which they might have some notional apprehensions of; or the ultimate state of glory and happiness, the powers of which are the immortality, incorruption, and glory of the body, the perfect holiness and knowledge of the soul, entire freedom from all evils of every kind, full communion with Father, Son, and Spirit, and a complete enjoyment of all happiness for ever; which hypocrites may have a notional knowledge of, a natural desire after, and delight in the contemplation and hope of, as Balaam had; or rather the miracles and mighty works in the former part of the Gospel dispensation, or times of the Messiah, the Jews' world to come; see Gill on Heb 2:5, are intended; which many, as Judas and others, were able to perform, who were not sincere Christians, or true believers.

Now we ought to be aware that there are some Lazaruses even now who, after having become friends of Jesus, have become sick and died. As dead persons they have remained in the tomb and the land of the dead with the dead.… Consider the one who has fallen away from Christ and returned to the Gentiles’ life after he has received knowledge of the truth. He has been enlightened and tasted the heavenly gift and become a partaker of the Holy Spirit … yet now is in hades with the shades and the dead and to be in the land of the dead or the tombs.Whenever, therefore, on behalf of such a person, Jesus comes to his tomb and, standing outside it, prays and is heard, he asks that there be power in his voice and words, and he cries out with a loud voice to summon him who was his friend to the things outside the life of the Gentiles and their tomb and cave.

One with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift.

“It is impossible to restore again to repentance” through a second baptism “those who have once been baptized, who have tasted the heavenly gift” through the medicine which they received, “have become partakers of the Holy Spirit” through the gifts received from the Spirit, “have tasted the goodness of the Word of God” in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now “have fallen away” again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an “absolver” and is not conceded a second time to the sinner.

Could Paul teach in opposition to his own act? He had at Corinth forgiven sin through penance; how could he himself speak against his own decision? Since, then, he could not destroy what he had built, we must assume that what he says was different from, but not contrary to, what had gone before. For what is contrary is opposed to itself; what is different has ordinarily another meaning. Things that are contrary are not such that one can support the other. Inasmuch, then, as the apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety and to let us know that, even after baptism, if any sinned, their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And second, it was right to set forth in a well-reasoned argument that baptism is not to be repeated.…So, then, that which he says in this epistle to the Hebrews, that it is impossible for those who have fallen to be “renewed unto repentance, crucifying again the Son of God and putting him to open shame,” must be considered as having reference to baptism, wherein we crucify the Son of God in ourselves that the world may be by him crucified for us. We triumph, as it were, when we take to ourselves the likeness of his death. We put to open shame upon his cross principalities and powers and triumphed over them, that in the likeness of his death we, too, might triumph over the principalities whose yoke we throw off. But Christ was crucified once and died to sin once, and so there is but one, not several baptisms.… And indeed I might also say to anyone who thought that this passage spoke of repentance, that things which are impossible from the human point of view are possible with God. God is able whenever God wills to forgive us our sins, even those which we think cannot be forgiven. And so it is possible for God to give us that which it seems to us impossible to attain. For it seemed impossible that water should wash away sin, and Naaman the Syrian thought that leprosy could not be cleansed by water. But that which was impossible, God who gave us such great grace made to be possible. Similarly it seemed impossible that sins should be forgiven through repentance, but Christ gave this power to his apostles, which has been transmitted to the priestly office. That, then, has become possible which was impossible. But by true reasoning, the apostle convinces us that the reiteration by anyone of the sacrament of baptism is not permitted.

And see how putting them to shame, and forbiddingly he begins. "Impossible." No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but "impossible," so as to cast [them] into despair), if ye have once been altogether enlightened. Then he adds, "and have tasted of the heavenly gift. If ye have tasted" (he says) "of the heavenly gift," that is, of forgiveness. "And been made partakers of the Holy Ghost, and tasted the good word of God" (he is speaking here of the doctrine) "and the powers of the world to come" (what powers is he speaking of? either the working of miracles, or "the earnest of the Spirit" - 2 Cor. i. 22). What is, "having tasted of the heavenly gift"? it is, "of the remission of sins": for this is of God alone to bestow, and the grace is a grace once for all. "What then? shall we continue in sin that grace may abound? Far from it!" (Rom. vi. 1, Rom. vi. 2.) But if we should be always going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not. He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized? "And tasted," he says, "the good word of God"; and he does not unfold it; "and the powers of the world to come," for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses. What are "the powers of the world to come"? Life eternal, angelic conversation. Of these we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a palace, and entrusted with all things therein, thou hadst then betrayed all, wouldest thou have been entrusted with them again?

It is out of the question, he is saying, for those who have approached all-holy baptism, shared in the grace of the divine Spirit and received the type of the eternal goods to make their approach again and be granted another baptism. This is no different, in fact, from fixing the Son of God to the cross again and besmirching him again with the dishonor already shown. As he in his own case endured the passion once, we too likewise ought share the passion with him once. We are buried with him in baptism, and we rise with him; so it is not possible for us to enjoy the gift of baptism again.… Our former self was crucified with him in baptism by receiving the type of death. By “goodness of the Word of God” he meant the promise of good things; “powers of the age to come” is the term he used of baptism and the grace of the Spirit: through them it is possible to attain the promised goods.Now, the apostle said this to teach the believers from Jews not to think all-holy baptism is like the Jewish baptisms: they did not wash away sins, but cleansed the body of apparent defilement—hence they were applied many times and frequently. This baptism of ours, on the contrary, is one only, for the reason that it involves the type of the saving passion and resurrection and prefigures for us the resurrection to come. The followers of Novatian use these words to contest the truth, failing to understand that the divine apostle, far from prohibiting the remedies of repentance, set the limit for divine baptism.… After all, his writings to the Corinthians and the Galatians testify to the fact that he preaches repentance everywhere, and he disseminates these teachings everywhere.

"For it is impossible for those who were once enlightened." He did not say that it is difficult, unprofitable, or improper, but impossible, so as to cast them into despair of hoping for a second cleansing. "Having tasted the gift." The forgiveness of sins, which is in baptism; for this is a heavenly gift. For no one can give such things except one, God. "and having become partakers of the Holy Spirit."After the forgiveness of sins, then comes the partaking of the Holy Spirit; for He does not dwell in a body burdened with sins; By the laying on of hands, as he says above (Heb. 6:2).

He did not say "unprofitable," or "unseemly," but "impossible," so that he drove them to despair regarding the hope of a second baptism. That is, the forgiveness of sins. For no one is able to give this, except God alone. After the remission of sins follows the communion of the Holy Spirit: for He does not dwell in a body burdened with sins. And the Holy Spirit was communicated through the laying on of hands, as was also said above.

288. – Then when he says, it is impossible, he shows their weakness. For they were weak in hearing. For just as in material things no state is so dangerous as that of a recidivus, so in spiritual things one who falls into sin after grace rises with more difficulty. In regard to this he does three things: first, he lists the good things they had received; secondly, the difficulty caused in them from being recidivi (v. 6); thirdly, he assigns the reason (v. 6b). 289. – Some of the goods are present and some future. But in the present they had spiritual rebirth; in regard to this he says enlightened, namely by baptism. And baptism is fittingly called an enlightenment, because it is the beginning of spiritual rebirth, in which the intellect is enlightened by faith: 'You were heretofore darkness but now light in the Lord' (Eph. 5:8). They are also partakers of God's goods; hence he says, who have tasted the heavenly gift. That gift is grace and is called heavenly, because God gave it from heaven: 'God gave gifts to men' (Ps. 67:19); 'Every best gift and every perfect gift is from above, coming down from Father of lights' (Jas. 1:17). They are also partakers of the divine goodness: 'For by whom he has given most great and precious promises' (2 Pt. 1:4). Therefore, he says, and have become partakers of the Holy Spirit. For all gifts are given from love; therefore, he attributes that participation to the Holy Spirit. For to participate is to take a part. But Christ alone had the Holy Spirit in fulness: 'God does not give the Spirit by measure' (Jn. 3:24). For the other saints received of His fulness and were made partakers not of His substance, but of His distributions: 'There are diversities of graces, but the same Spirit' (1 Cor. 12:4).

We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, Heb 6:1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, Heb 6:4-6. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, Heb 6:7, Heb 6:8. The apostle's confidence in them, and his exhortation to diligence and perseverance, Heb 6:9-12. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, Heb 6:13-18. Hope is the anchor of the soul, and enters within the veil, Heb 6:19, Heb 6:20.

For it is impossible for those who were once enlightened - Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning: 1. I do not consider them as having any reference to any person professing Christianity. 2. They do not belong, nor are they applicable, to backsliders of any kind. 3. They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus. 4. And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God. The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favor of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation. Once enlightened - Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, Heb 10:32; and being convinced of sin, righteousness, and judgment, and led to Jesus the Savior of sinners. Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God's infinite love, Joh 3:16; the living bread that came down from heaven, Joh 6:51; and thus tasting that the Lord is gracious; Pe1 2:3, and witnessing the full effects of the Christian religion. Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement through which they had received such blessings.

WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12). let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection--the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments. foundation of--that is, consisting in "repentance." repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

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 of those." once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in Heb 6:2, as once for all done," once enlightened" here answers); compare Eph 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus CHRYSOSTOM says, "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 of the word of truth, appears from comparing the same Greek word "illuminated," Heb 10:32, with Heb 10:26, where "knowledge of the truth" answers to it. tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Act 8:19-20), made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.