Dwight Pentecost has a good note to introduce this most controversial
section of Scripture which has caused many believers considerable
distress...
It is unfortunate that some believers struggle and agonize under the
misconception that, although they desire to walk with God, they have
regressed beyond some “point of no return” and can never again walk in
fellowship with Him. If you have a heartfelt longing to live for Jesus
Christ, that desire alone shows that your heart has not been hardened to
Him! All that remains is for you to turn to Him in commitment and
submission, and to resume your progress toward maturity. (Pentecost, J. D.,
& Durham, K. Faith that Endures: A Practical Commentary on the Book of
Hebrews. Grand Rapids, MI: Kregel Publications)
The KJV Bible Commentary writes that...
For centuries Hebrews 6 has been a battleground. That fact alone ought to
warn us to study carefully and to conclude slowly concerning the teaching of
these verses. The crux of the issue is whether or not a born-again believer
can lose his salvation. Though many interpretations of these verses have
been proposed, four common, contemporary views merit listing. (Dobson,
E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible
Commentary: Nelson
or
Logos)
J Vernon McGee adds that...
As we study this section, we are immediately confronted with the amazing
fact that generally commentators have avoided this chapter. Even such a man
as Dr. G. Campbell Morgan, the prince of expositors, has completely bypassed
it in his book on Hebrews. However, when we do come upon the interpretations
available and summarize each, we can well understand why men have chosen to
remain clear of this scene of confusion because we can get many
interpretations. (McGee,
J V: Thru the Bible Commentary: Thomas Nelson
or
Logos)
F B Hole (Biographical
Note) notes that...
After this very encouraging word in verse
3, we drop abruptly into a very dark passage extending from verse 4 to verse
8. Though the transition is very abrupt it is not without very good reason.
If Christians do not go on they invariably go back; and if it almost seems
as though they will not go on, grave fears are aroused lest their
unwillingness springs from the unreality of their profession; in which case
their going back might proceed to the length of open apostasy. In the case
of a Jew it would do so without fail.
It is apostasy that is contemplated in these verses, not just ordinary
back-sliding — not the true believer growing cold and falling into sin; not
persons, who have once professed conversion without reality, dropping their
false profession and going back into the world — but that total falling away
from, and repudiation of Christianity root and branch, which is APOSTASY.
No true child of God ever apostatizes, though not a few professors of the
Christian religion have done so. If an Hebrew threw up his Christian
profession and wished to get reinstated in the synagogue and amongst his own
people, what would happen? He would find that as the price of re-admission
he would have to call down a curse upon Jesus as an impostor. He would have
in effect to crucify to himself "the Son of God afresh, and put Him to an
open shame." Now to go to such lengths as that is to bring oneself under the
governmental judgment of God, just as Pharaoh did in the days of old when
God hardened his heart, so that it is impossible to be renewed unto
repentance.
In verses 4 and 5 it is contemplated that those liable to fall away may have
shared in privileges common to believers in those times, and that in no less
than five ways. We may well ask if it is possible for anyone to share in
this way without being truly converted; and this question may well be
specially urgent as regards the third of the five. Can it be possible to be
a partaker of the Holy Ghost" without being born again?
The answer to that question is, that it is quite possible. Only a true
believer can be indwelt by the Holy Spirit, but all within the circle of
Christian profession, whether truly converted or not, partake or share in
the benefits of the presence of the Spirit. A man may be enlightened without
being saved. He may taste the heavenly gift without receiving it. He may
taste the good word of God without digesting it in his inward parts. He may
share in "the powers of the world to come." (i.e. miraculous powers) without
experiencing the real power of the world to come.
The terrible case of Judas Iscariot furnishes us with an illustration of
this very thing. He walked for over three years in the company of the Son of
God. What floods of light fell upon his path! What tastes he had of the
heavenly gift and of the good Word of God! It could not be said of course
that he was a partaker of the Holy Ghost, but he was a partaker of the
benefits of the presence of Christ upon earth; and he shared, in common with
the other apostles, in those miraculous powers which are here called "the
powers of the world to come." He was one of the twelve to whom the Lord gave
power over unclean spirits, and of whom it is said, "They cast out many
devils and anointed with oil many that were sick, and healed them." (Mark
6:13). Yet the miracle-working Judas was all the while a "son of perdition"
and not a saved man at all. He fell away and it proved impossible to renew
him unto repentance.
You will notice that the word here, is "impossible" and not "improbable."
This one word is quite sufficient to show that there is no support in this
scripture for the idea of a true believer falling away and being lost for
ever. ALL those who "fall away" in the sense spoken of in this passage are
for ever lost. It is not that they may be, but that they must be; and there
would not be a single ray of hope for any back-slider, did it refer to such.
It refers then to the sin of apostasy — a sin to which the Jew, who embraced
the Christian religion without being really converted, was peculiarly
liable. By turning back to his ancient and worn out religion, thereby
utterly condemning and disowning the Lord Jesus, he proved himself to be
utterly bad and worthless ground.
(Hebrews
Commentary Notes)
Dr Charles Ryrie summarizes the interpretative views of Hebrews 6:4-6
writing that...
This much-debated passage has been understood in several ways.
(1) Arminians hold that the people described in these verses are
Christians who actually lose their salvation. If this be so, notice that the
passage also teaches that it is impossible to be saved a second time.
(2) Some hold that the passage refers not to genuine believers but to those
who only profess to be believers. Thus the phrases in verses 4-5 are
understood to refer to experiences short of salvation (cf. v. 9). The
"falling away" is from the knowledge of the truth, not personal possession
of it.
(3) Others understand the passage to be a warning to genuine believers to
urge them on in Christian growth and maturity. To "fall away" is impossible
(since, according to this view, true believers are eternally secure), but
the phrase is placed in the sentence to strengthen the warning. It is
similar to saying something like this to a class of students: "It is
impossible for a student, once enrolled in this course, if he turns the
clock back which cannot be done, to start the course over. Therefore, let
all students go on to deeper knowledge." In this view the phrases in verses
4-5 are understood to refer to the conversion experience. (The
Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)
Respected Pastor and Commentator Ray Stedman entitles his section on
Hebrews
The Danger of Knowledge Without Faith (Hebrews 6:4-8) This solemn warning
marks one of the great theological battlefields of Scripture. Here the
clashing proponents of Calvinism and Arminianism have wheeled and charged,
unleashing thunderous volleys of acrimony against one another, only to
generate much heat and little profit. The Calvinists, mindful of the
doctrine of the perseverance of the saints (eternal security), seize upon
the words It is impossible … if they fall away, to be brought back to
repentance. “These cannot,” they say, “be truly regenerated Christians,
no matter how strongly the descriptive phrases of verses 4–5 seem to imply
they are, for otherwise they would not fall away into irremediable
apostasy.” On the other hand, the Arminians focus on the descriptive
phrases and say, “It is impossible to portray true Christians any more
powerfully and accurately than is done here; therefore, since they are said
to fall away it is clear that regeneration can be lost after it has been
obtained.” A third group of interpreters insist that the question of eternal
salvation is not in question here at all, since it is only a matter of
urging new Christians on to further understanding of their fellowship with
Christ.
As in the case of many clashes over Scripture, there is truth in different
views. We are helped here by viewing the readers not as a homogenous group
who must all be classified in one category or another. Rather, they are a
mixed assembly, among whom were many genuine believers needing a degree of
prodding to go on in their experience of truth. There were also some who
professed faith in Christ but who gave no evidence in their behavior or
attitudes that they were truly regenerate. This is the case in many churches
today and has been so in every generation of believers from the first
century on. No matter what careful expedients are employed to make sure that
all church members are born again, it is almost certain that there is no
congregation which is not just such a mixed multitude as the writer of
Hebrews addresses. The ratio of true believers to apparent believers may
vary widely, but since we cannot distinguish these by observation (or even
careful testing), we must view these warnings as applying to us all. (Hebrews 6:4-8 The Danger of Knowledge
Without Faith)
Literally the Greek begins with the phrase "It is impossible..."
(see discussion of adunatos below).
John Piper has a thought provoking conclusion (which I agree with) in
his sermon on Hebrews 6:4-8 writing...
For these five reasons I conclude that if a person falls away and
re-crucifies the Son of God, he has never been justified. His faith
was not a saving faith.
What Then Do These Verses Mean for Us? I'll be very personal, to give it
it's sharpest point. If in the coming years I commit apostasy and fall away
from Christ, it will not be because I have not tasted of the word of God and
the Spirit of God and the miracles of God. I have drunk of his word. The
Spirit has touched me. I have seen his miracles and I have been his
instrument for a few.
But if, over the next ten or twenty years, John Piper begins to cool off
spiritually and lose interest in spiritual things and become more fascinated
with making money and writing Christless books; and I buy the lie that a new
wife would be exhilarating and that the children can fend for themselves and
that the church of Christ is a drag and that the incarnation is a myth and
that there is one life to live so let us eat drink and be merry -- if that
happens, then know that the truth is this: John Piper was mightily deceived
in the first fifty years of his life. His faith was an alien vestige of his
father's joy. His fidelity to his wife was a temporary passion and
compliance with social pressure; his fatherhood the outworking of natural
instincts. His preaching was driven by the love of words and crowds. His
writing was a love affair with fame. And his praying was the deepest
delusion of all -- an attempt to get God to supply the resources of his
vanity.
If this possibility does not make me serious and vigilant in the pursuit of
everlasting joy, what will? The practical conclusion of this awesome truth
is given in next week's text. In the meantime, I pray that you will not be
glib, but serious, about whether Christ is your highest joy. If you really
bank your hope on him and in him, he will not let you go. (Read his full
discussion and reasoning for coming to this conclusion -
When is saving repentance impossible?)
Impossible
(102)
(adunatos from a = without + dunatós = possible, able, or powerful from
dunamai = to be able or have power by virtue of inherent ability and
resources. Note the stem duna- or dyna-
conveying the basic sense of ability or capability, power, strength, might) means impossible, incapable of being or of occurring, incapable
of being done.
Adunatos is used twice to convey the idea of one who
is impotent, has no strength or lacks capability in functioning adequately,
once in a literal sense (Acts 14:8 below = powerless) and once in a
spiritual sense (Romans
15:1 = of those who do not
"strongly" believe).
Note that adunatos
is first in the Greek sentence for emphasis. It's as if the author
wants to make it blazingly, blatantly clear...."Impossible it is..."!
One can hardly miss his point.
There are 26 uses in
the
Septuagint (LXX)
(Job 5:15, 16; 20:19; 24:4,
6, 22; 29:16; 30:25; 31:16, 20, 34; 34:20; 36:15, 19; Prov. 30:18; Joel
3:10) and 10 uses in the NT. One will note the obvious concentration of
"impossibilities" in the book of Hebrews!
Matthew 19:26 And looking upon
them Jesus said to them, "With men this is impossible, but with God
all things are possible."
Mark 10:27 Looking upon them,
Jesus said, "With men it is impossible, but not with God; for all
things are possible with God."
Luke 18:27 But He said, "The
things impossible with men are possible with God."
Acts 14:8 And at Lystra there was
sitting a certain man, without strength in his feet, lame from his
mother's womb, who had never walked.
Romans 8:3
For what the Law could not do (adunatos), weak as it was through the
flesh, God did: sending His own Son in the likeness of sinful flesh and as
an offering for sin, He condemned sin in the flesh (Comment: The
truth in Romans parallels that in Hebrews 10, Romans dealing with the Law
per se and Hebrews addressing the Levitical sacrificial system. Neither
source had the inherent ability to make man right before the Holy God and
both point ultimately to the Son, the perfect Sacrifice and the fulfillment
of the Law!)
Romans 15:1
Now we who are strong ought to bear the weaknesses of those without
strength and not just please ourselves.
Hebrews 6:4
(ESV) For it is impossible to restore again to repentance
those who have once been enlightened, who have tasted the heavenly gift, and
have shared in the Holy Spirit, (Note: the NASB places "impossible" in
Hebrews 6:6)
(Note also that commentators and some translators including Louw and Nida
[!] take adunatos to
mean "difficult" but clearly from the other
NT uses and specifically the uses in Hebrews this is inappropriate and leads
to a thoroughly incorrect interpretation of this stern warning passage.)
Hebrews 6:18
in order that by two
unchangeable things, in which it is impossible for God to lie, we may
have strong encouragement, we who have fled for refuge in laying hold of the
hope set before us.
Hebrews 10:4
For it is impossible for the blood of bulls and goats to take away
sins.
Hebrews 11:6 And without faith it
is impossible to please Him, for he who comes to God must believe
that He is, and that He is a rewarder of those who seek Him.
FOR IN THE
CASE OF THOSE WHO HAVE ONCE BEEN ENLIGHTENED: gar toushapax photisthentas (AAPMPA):
(Impossible = Heb 10:26-29; 12:15-17;
Matthew 5:13-note;
Mt 12:31,32,45; Luke 11:24-26; John 15:6;
2 Timothy 2:25-note;2
Timothy 4:14-note;
2 Peter 2:20-note;
2 Peter 2:21-note;
2 Peter 2:22-note;
1 John 5:16) (Hebrews
10:32-note;
Numbers 24:3,15,16)
Those who (3588)
describes a group (see
three groups
below) of individuals who have received significant exposure to
spiritual truth and spiritual fruit. Each of these participles ("enlightened...tasted...made
partakers...tasted...fallen away") is governed by the article tous (“those
who”).
Those who have once been enlightened - As described in more detail in
the discussion of photizo (see below), the
enlightenment spoken can describe either unbelievers or believers.
When Jesus first came to Galilee to minister, He declared that He had come
to fulfill the prophecy of Isaiah 9:1-2, which, in part, reads,
“The people who
were sitting in darkness saw a great light” (Mt 4:16).
All who saw and heard
Jesus saw this “great light,” but not all who saw and heard were saved.
Seeing God’s light and accepting it are not the same. Those people in
Galilee, as all people who hear the gospel, were to some extent
enlightened but, judging by the biblical accounts, few believed in
Jesus. As explained below, the same thing had happened to the Jews being addressed in Hebrews 6:4-8. They
were enlightened but not saved. Consequently, they were in danger of losing
all opportunity of being saved, and of becoming apostate. It is of such
people that Peter speaks in
2 Peter 2:20,
2:21 (see notes).
Once enlightened - What does he mean? Wuest explains that...
once is literally “once for all,” and is used of that which is so
done as to be of perpetual validity, and never needs repetition. That means
that as these Hebrews listened to the message of the New Testament, the Holy
Spirit enlightened their minds and hearts to clearly understand it. The work
of the Spirit with reference to their understanding of New Testament truth
had been so thorough that it needed never to be repeated for the purpose of
making the truth clear to them. These Hebrews had understood these issues
perfectly. The type was set aside for the reality, the First Testament for
the New. They were enlightened as every sinner is enlightened who comes
under the hearing of God’s Word. But as the unsaved in an evangelistic
meeting today clearly understand the message of salvation but sometimes
refuse the light and turn back into the darkness of sin and continued
unbelief, so these Hebrews were in danger of doing a like thing.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Once
(530)
(hapax) means literally once or one time. It is used so describe a
simple numerical occurrence of once (2Cor 11:25). It can also be used to
convey the sense of something done uniquely and thus means once for all. It
is that which is so done as to be
of perpetual validity, and never needs repetition (see note
Hebrews 9:28).
There are 30 uses in the
Septuagint (LXX)
(Gen. 18:32; Exod. 30:10; Lev. 16:34; Num. 16:21, 45; Deut. 9:13; Jos.
10:42; Jdg. 6:39; 15:3; 16:18, 20, 28; 20:30f; 1 Sam. 3:10; 17:39; 20:25;
26:8; 2 Sam. 17:7; 23:8; 1 Chr. 11:11; 2 Chr. 9:21; Neh. 13:20; Job 33:14;
40:5; Ps. 62:11; 89:35; Isa. 66:8; Dan. 2:35; Hag. 2:6). In the NT
hapax is found most often in
the book of Hebrews.
Below are the 14 uses of hapax...
2 Corinthians 11:25 Three times I was beaten with rods, once I
was stoned, three times I was shipwrecked, a night and a day I have spent in
the deep.
Philippians 4:16 (note)
for even in Thessalonica you sent a gift more than once for my needs.
1Thessalonians 2:18 (note)
For we wanted to come to you-- I, Paul, more
than once-- and yet Satan thwarted us.
Hebrews 6:4
(note)
For in the case of those who have once been enlightened and have
tasted of the heavenly gift and have been made partakers of the Holy Spirit,
Hebrews 9:7
(note)
but into the second only the high priest enters, once a year, not
without taking blood, which he offers for himself and for the sins of the
people committed in ignorance.
Hebrews 9:26
(note)
Otherwise, He would have needed to
suffer often since the foundation of the world; but now once at the
consummation of the ages He has been manifested to put away sin by the
sacrifice of Himself.
27 (note)
And inasmuch as it is appointed for
men to die once and after this comes judgment,
28 (note)
so Christ also, having been offered
once to bear the sins of many, shall appear a second time for
salvation without reference to sin, to those who eagerly await Him.
Hebrews 10:2 (note)
Otherwise, would they not have ceased to be offered, because the worshipers,
having once been cleansed, would no longer have had consciousness of
sins?
Hebrews 12:26 (note)
And His voice shook the earth then, but now He has
promised, saying, "Yet once more I will shake not only the earth, but
also the heaven."
27 (note)
And this expression, "Yet once more,"
denotes the removing of those things which can be shaken, as of created
things, in order that those things which cannot be shaken may remain.
1 Peter 3:18
For Christ also died for sins once for all, the just for the unjust,
in order that He might bring us to God, having been put to death in the
flesh, but made alive in the spirit;
Jude 1:3 Beloved, while I was making every effort to write you about
our common salvation, I felt the necessity to write to you appealing that
you contend earnestly for the faith which was once for all delivered
to the saints.
Jude 1:5 Now I desire to remind you, though you know all things
once for all, that the Lord, after saving a people out of the land of
Egypt, subsequently destroyed those who did not believe.
Enlightened
(5461)
(photizo
from phos = light) means to bring to light, to shed light upon or to cause light to shine upon some object, in
the sense of illuminating it. Figuratively, photizo means to give guidance
or understanding, to make clear or to cause
something to be known by revealing clearly. It may mean to make known in
reference to the inner life or transcendent matters. Photizo was used
in pagan initiation rites.
There 38 uses in the
Septuagint (LXX)
(Ex 37:17; Nu 4:9; 8:2; 1 Sa 29:10; 2 Ki. 12:2; 17:27f; Ezra 2:63; 9:8; Neh.
7:65; 9:12, 19; Ps. 13:3; 18:28; 19:8; 34:5; 76:4; 105:39; 119:130; 139:12;
Pr 4:18; Eccl. 8:1; Isaiah 60:1, 19; Dan. 4:11; Hos 10:12; Mic 7:8) and 11 uses in the NT...
Luke 11:36 "If therefore your whole body is full of light, with no
dark part in it, it shall be wholly illumined, as when the lamp illumines
you with its rays."
John 1:9 There was the true light which, coming into the world,
enlightens every man.
1 Corinthians 4:5 Therefore do not go on passing judgment before the
time, but wait until the Lord comes who will both bring to light the
things hidden in the darkness and disclose the motives of men's hearts; and
then each man's praise will come to him from God.
Ephesians 1:18 (note)
I pray that the eyes of your heart may be enlightened, so that you
may know what is the hope of His calling, what are the riches of the glory
of His inheritance in the saints,
Ephesians 3:9 (note)
and to bring to light what is the administration of the
mystery which for ages has been hidden in God, who created all things;
2 Timothy 1:10
(note)
but now has been revealed by the appearing of our Savior Christ Jesus, who
abolished death, and brought life and immortality to light
through the gospel,
Hebrews 6:4
(note)
For in the case of those who have once been enlightened
and have tasted of the heavenly gift and have been made partakers of the
Holy Spirit,
Hebrews 10:32
(note)
But remember the former days, when, after being
enlightened, you endured a great conflict of sufferings
Comment:
Note that in this verse enlightened clearly refers to those who not
only experienced the light but received the light and were changed by the
light of the gospel message as demonstrated by their "good works" - enduring
a great conflict of sufferings. However, one can hardly use this
verse to warrant interpretation of the enlightenment of those in Hebrews 6:4
as indicating that they were genuine believers. As John 1:9 and 2Timothy
1:10 above enlightenment is just that - exposure to truth. But exposure to
truth does not guarantee reception of the truth in a way that transforms one
to the point that they are willing to endure a great conflict of sufferings.
Had the writer indicated that the readers in Hebrews 6:4-6 had fruit in
keeping with repentance, one could justifiably label them as believers.
There is simply no evidence of real fruit in their lives.
Revelation 18:1 (note)
After these things I saw another angel coming down
from heaven, having great authority, and the earth was illumined with
his glory.
Revelation 21:23 (note)
And the city has no need of the sun or of the moon
to shine upon it, for the glory of God has illumined it, and its lamp
is the Lamb.
Revelation 22:5 (note)
And there shall no longer be any night; and they
shall not have need of the light of a lamp nor the light of the sun, because
the Lord God shall illumine them; and they shall reign forever and
ever.
From these NT uses we note that photizo is used in John 1:9 to describe "every man"
as enlightened! Enlightened yes, but saved no, for clearly not all men are saved.
There is a similar use of photizo in the OT David recording that...
The precepts of the LORD are right, rejoicing the heart; The commandment of
the LORD is pure, enlightening (LXX
= photizo) the eyes. (Psalm 19:8)
Spurgeon's Note:
Enlightening the eyes,
purging away by its own purity the earthly grossness which mars the
intellectual discernment: whether the eye be dim with sorrow or with sin,
the Scripture is a skilful oculist, and makes the eye clear and bright. Look
at the sun and it puts out your eyes, look at the more than sunlight of
Revelation and it enlightens them; the purity of snow causes snow blindness
to the Alpine traveller, but the purity of God's truth has the contrary
effect, and cures the natural blindness of the soul. It is well again to
observe the gradation; the convert becomes a disciple and next a rejoicing
soul, he now obtains a discerning eye and as a spiritual man discerneth all
things, though he himself is discerned of no man.
Photizo is used in 2 Timothy in a similar way Paul recording that
Jesus had been foretold from eternity past...
but now has been revealed by the appearing of our Savior Christ Jesus, who
abolished death, and brought life and immortality to light through
the gospel, (See note
2 Timothy 1:10)
In other words Jesus showed that true life and eternal life were found in
the gospel, but not everyone who heard the gospel experienced true life and
eternal life even though they were exposed to the source.
The psalmist used photizo in
The unfolding of Thy words gives light (LXX
- photizo); It gives understanding to the simple. (Ps 119:130)
Spurgeon's Note:
The entrance of thy words giveth light. No sooner do they gain admission
into the soul than they enlighten it: what light may be expected from their
prolonged indwelling! Their very entrance floods the mind with instruction
for they are so full, so clear; but, on the other hand, there must be such
an "entrance," or there will be no illumination. The mere hearing of the
word with the external car is of small value by itself, but when the words
of God enter into the chambers of the heart then light is scattered on all
sides. The word finds no entrance into some minds because they are blocked
up with self conceit, or prejudice, or indifference; but where due attention
is given, divine illumination must surely follow upon a knowledge of the
mind of God. Oh, that thy words, like the beams of the sun, may enter
through the window of my understanding, and dispel the darkness of my mind!
In these passages from the
Septuagint,
photizo means to give light by knowledge or teaching. Photizo
therefore means to make one mentally aware of something or to instruct or
inform them. Photizo describes the objective reality of one's exposure
to the truth, but conveys no sense of how the recipient will respond - they
can either accept or reject the light. They can either believe or
disbelieve. Exposure to the light does not guarantee belief in the light.
Ray Stedman
writes that enlightenment...
plainly means an intellectual understanding of God’s redemptive
actions...though knowledge is prerequisite to faith, it does not always
indicate that saving faith is present. (Hebrews 6:4-8 The Danger of Knowledge
Without Faith)
John explains that God's word enlightens or gives light but
not every one receives or accepts the light so as to be saved. John spoke of
two responses (and there are only 2, apathy or indifference is tantamount to
rejection!) that occur when sinners are exposed to the light...
And this is the judgment, that the light is come into the world, and
men loved the darkness rather than the light; for their deeds were
evil. For everyone who does evil hates the light, and does not come
to the light, lest his deeds should be exposed. But (the contrast
describing believers) he who practices the truth comes to the light,
that his deeds may be manifested as having been wrought in God. (John
3:19-21)
Although the word photizo is not used, there is a similar idea in
2 Peter 2:19...
And so we have the prophetic word made more sure, to which you do well to
pay attention as to a lamp shining in a dark place, until the day dawns and
the morning star arises in your hearts. (See note
2 Peter 2:19)
S Lewis Johnson asks...
What does it mean to be enlightened? For some people "to be
enlightened" would necessarily mean to be converted. Now it is of course
true that all people who are converted have indeed been enlightened.
However, the question is whether all who have been enlightened are
converted? Turn to Numbers 24 and listen to what is said about Balaam the
prophet (the NT makes clear that he was a false prophet).
Numbers 24:4; 16
The oracle of him who hears the words of God, Who sees the vision of the
Almighty, Falling down, yet having his eyes uncovered... 16 The oracle of
him who hears the words of God, And knows the knowledge of the Most High,
Who sees the vision of the Almighty, Falling down, yet having his eyes
uncovered.
Then in the NT we have 3 texts to which Balaam is referred:
Jude 1:11 Woe to them! For they have gone the way of Cain, and for pay they
have rushed headlong into the error of Balaam, and perished in the rebellion
of Korah.
2 Peter 2:15 (note)
forsaking the right way, they have gone astray, having followed the way of
Balaam, the son of Beor, who loved the wages of unrighteousness;
Revelation 2:14 (note)
‘But I have a few things against you, because you have there some who hold
the teaching of Balaam, who kept teaching Balak to put a stumbling block
before the sons of Israel, to eat things sacrificed to idols and to commit
acts of immorality.
Clearly, Balaam had a great deal of the knowledge of the Lord God. He was a
prophet, that is one who gave prophecies. Furthermore, if you have ever
studied those prophecies you will find that they consist of 4 magnificent
Messianic prophecies. Balaam's prophecies are not dealing with insignificant
things but rather with the coming of the Messiah and the things that would
be characteristic of His person and kingdom. So out of his mouth have come
some magnificent prophecies that are part of the Word of God, yet the NT
apparently regards Balaam among those who are lost. The point that I am
making is simply this: one can have a great deal of light and still not be a
genuine believer in Christ. (Hebrews
6:1-12 The Thing God Cannot Permit -audio;
Hebrews 6:1-12 Peril of Apostasy - audio)
Now carefully observe the pronouns used by the writer in Hebrews
6:1-12...Did you observe three distinct groups? The pronouns
suggest that there are three groups of individuals being described. The
first group (us, we) is clearly believers, the writer including himself
in this group. The second group is the problematic group the
identity of which has been interpreted in radically different ways by
various commentators. Finally, the third group (you, your)
points toward believing Jews worshiped and studied together.
THREE GROUPS
Hebrews 6:1-12 |
|
Group 1 |
Hebrews 6:1-3 |
us, we |
|
Group 2 |
Hebrews 6:4-8 |
those who, them, those |
|
Group 3 |
Hebrews 6:9-12 |
(we) you, your, you. each one of
you |
I
personally believe that the teaching of the NT in general (that one cannot
lose genuine salvation), the flow of the epistle of Hebrews up to this point
and the distinctive descriptions of the three groups favors the
interpretation of Group 2 as represented by Jewish readers who are
not born again, not regenerate, not redeemed, not justified, and in short
are not genuine believers. They had clearly witnessed the power, glory, and
truth of the gospel in the Scriptures and they had observed the dramatic
testimony of radically transformed lives in other Jews, but they were not
born again. To paraphrase Jesus (see Mark 10:21, 12:34) "they were
those who were not far from the Kingdom of God but one thing they
lacked...genuine, saving faith in the Messiah".
Note what Hebrews 6:4-8 does not say. There are no definitive terms
which uniquely describe salvation. In other words there are no terms that
can only be used to describe a saved person -- justification,
sanctification, new birth, regeneration, new creature, in Christ, etc.
Stated another way "those who...them...those" (Group 2) are not spoken of as born again, made holy or made righteous.
On the other hand, none of the descriptions of Group 2 is ever used
elsewhere in NT as a definite synonym for a saved person! And this even
includes "partakers of the Holy Spirit". Now if he had stated something like
they are "those who possess the seal of the Spirit" or "those who are
indwelt by the Holy Spirit", etc, then we would know beyond a shadow of
doubt that he was describing genuine believers.
Are there any examples of "Group 2" individuals seen anywhere in
Scripture? Clearly, the answer is yes, the prime example being Judas
Iscariot, who even his fellow disciples did not suspect. Was Judas not
enlightened? Absolutely, for he traveled for 3 years in the company of the
very One Who described Himself as the Light of the World (John 8:12). Judas
Iscariot was like "those
who" were not in darkness concerning the way
of salvation. He had been enlightened but he rejected the light and he gave
the Son of God over to be crucified by evil men (compare verse 6 "...since
they again crucify to themselves the Son of God, and put Him to open shame.")
EXAMPLE OF
SIMON MAGNUS
Another vivid example is seen in Acts 8 in Simon Magnus of the city
of Samaria. Luke records (read all of chapter 8 to get the proper context)
that when Simon witnessed the miracles of Paul and the response to Philip's
preaching of the good news...
even Simon himself believed; and after being baptized, he continued on with
Philip; and as he observed signs and great miracles taking place, he was
constantly amazed. (Acts 8:13)
Remembering that Acts is a transitional book (from Old Covenant to New
Covenant), we read Luke's explanation that these new believers had not yet
received the promised Holy Spirit although they had received (accepted
deliberately and readily) the Word of God. And so the apostles in Jerusalem
sent Peter and John who came to Samaria and prayed for them to receive the
Holy Spirit.
For He had not yet fallen upon any of them; they had simply been baptized in
the name of the Lord Jesus.
17 Then they began laying their hands on them, and they were receiving the
Holy Spirit.
18 Now when Simon saw that the Spirit was bestowed through the laying on of
the apostles' hands, he offered them money,
19 saying, "Give this authority to me as well, so that everyone on whom I
lay my hands may receive the Holy Spirit."
20 But Peter said to him, "May your silver perish with you, because you
thought you could obtain the gift of God with money!
21 "You have no part or portion in this matter, for your heart is not right
before God.
22 "Therefore repent of this wickedness of yours, and pray the Lord that if
possible, the intention of your heart may be forgiven you.
23 "For I see that you are in the gall of bitterness and in the bondage of
iniquity."
24 But Simon answered and said, "Pray to the Lord for me yourselves, so that
nothing of what you have said may come upon me." (Acts 8:16-24)
Clearly Simon had believed but like the demons who believe, he lacked a
saving belief as the subsequent events demonstrated. He shared in the
experience of the Holy Spirit but there is no direct statement that he ever
received the Holy Spirit. In fact Peter's strong words clearly reflect that
he did not think Simon was saved.
Finally, Jesus Himself described those who had experienced incredible
spiritual power but failed to experience Jesus Himself...
21 "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of
heaven; but he who does the will of My Father who is in heaven.
22 "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in
Your name, and in Your name cast out demons, and in Your name perform many
miracles?'
23 "And then I will declare to them, 'I never knew you; DEPART FROM ME, YOU
WHO PRACTICE LAWLESSNESS.' (See notes
Matthew 7:21;
7:22;
7:23)
Note that Jesus did not dispute their claims of prophesying, casting
out of demons or performing miracles, all things that
otherwise might be taken as the accoutrements so to speak of those who had
experienced genuine salvation. And yet clearly these were those who
continually practiced lawlessness and therefore those who Jesus never
knew in a salvation sense.
On the other hand it should be noted
that although the descriptive terms in Hebrews 6:4-5 do not absolutely imply
regeneration, these descriptions are such that they do suggest exposure to
the salvation experience.
To be sure, the description in Hebrews
6:4-5 is not that of every non-believer's exposure to the truth but clearly
describes "those who" had seen and participated in great spiritual blessings and experiences,
much like Judas Iscariot, Simon Magnus and those Jesus described in Matthew 7:21-23. And yet
these same individuals are among those who fall away and in so doing, crucify the Son of God
and put Him to open shame, coming to the point where it is impossible to
renew them to repentance.
D. J. DeHaan wrote the following regarding the other major warning
passage in Hebrews 10 noting that...
Today’s text speaks of trampling underfoot the precious Son of God. This
warning, along with Hebrews 6:1-8, has caused untold agony to many sensitive
Christians. It’s as if Satan uses Hebrews 6:4 and
Hebrews 10:26
to create hopelessness and despair. But what do these passages teach?
F. F. Bruce points out that they refer to people who have deliberately
abandoned reliance on the perfect sacrifice of Christ.
Raymond Brown said that theirs is not a single act of falling away, but a
state of willful, determined renunciation of all dependence on Christ’s
atoning work. God has no other plan for saving those who regard Christ’s
sacrifice as useless.
(Our
Daily Bread)
AND HAVE
TASTED OF THE HEAVENLY GIFT: geusamenous (AMPMPA) te tes doreas tes
epouraniou:
(Matthew
7:21-note;
Matthew 7:22-note;
Luke 10:19,20; John 3:27; 4:10; 6:32; Acts 8:20; 10:45; 11:17;
Romans 1:11-note;
1 Corinthians 13:1,2;
Ephesians 2:8-note;
Ephesians 3:7-note;
Ephesians 4:7-note;
1 Timothy 4:14;
James 1:17-note;
James 1:18-note)
And have tasted - The metaphor changes from light to food, both of
which are basic human experiences.
Wuest explains the tasting writing that...
They had tasted of the heavenly gift, and in such a way as to give
them a distinct impression of its character and quality, for the words “once
for all” qualify this word also. These Hebrews were like the spies at
Kadesh-Barnea who saw the land and had the very fruit in their hands,
and yet turned back (Hebrews 4:1-13). One of the pre-salvation ministries of
the Spirit is to enable the unsaved who come under the hearing of the
gospel, to have a certain appreciation of the blessedness of salvation. He
equips them with a spiritual sense of taste with reference to the things of
God. Many a sinner has been buoyed up by the message of the evangelist, has
had stirrings in his bosom, has had a pleasant reaction towards the truth,
and yet when the decision time came has said, “The world is too much with
us,” (Ed note: Or "I will have to give up too much to come to
Christ") and has turned back into sin.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Wayne Grudem
comments on tasting writing
that...
Inherent in the idea of tasting is the fact that the tasting is temporary
and one might or might not decide to accept the thing that is tasted. For
example, the same Greek word (geuomai) is used in Matthew 27:34 to say that
those crucifying Jesus “offered him wine to drink, mingled with gall; but
when he tasted it, he would not drink it.” The word is also used in a
figurative sense meaning “come to know something.” If we understand it in
this figurative sense, as it must be understood here since the passage is
not talking about tasting literal food, then it means that these people have
come to understand the heavenly gift (which probably means here that they
had experienced some of the power of the Holy Spirit at work) and to know
something of the Word of God and the powers of the age to come. It does not
necessarily mean that they had (or did not have) genuine saving faith, but
may simply mean that they came to understand it and have some experience of
spiritual power. (Grudem,
W: Systematic Theology: An Introduction to Biblical Doctrine. IVP;
Zondervan, 1994
or
Logos
= Highly Recommended resource!)
Tasted (1089)
(geuomai) means literally to taste with the mouth.
Metaphorically geuomai means to experience, prove, partake of or come to
know. It is used in idiomatic expressions like "taste death" which is
another way to say "to die".
Regarding the identification of the heavenly gift, Stedman
writes that...
The gift can be the Holy Spirit (Hebrews 2:4) or Jesus himself (Jn 4:10; 2 Cor
9:15), since both come from heaven. The mention of the Spirit in the next
phrase seems to indicate the gift here is Jesus. (Hebrews 6:4-8 The Danger of Knowledge
Without Faith)
Gift (1431)
(dorea from didomi = to give) refers to a free gift and
emphasizes the gratuitous character of the gift. Dorea describes that
which is given or transferred freely by one person to another. It is
something bestowed freely, without price or compensation. In ancient Rome we
we find dorea used in an Imperial writing during the time of
Hadrian referring to the Emperor's beneficium (in Roman law this
referred to some special privilege or favor granted) to the soldiers.
Dorea in the
NT often emphasizes the freeness of God's grace and gifts, whereas
charisma (gift) highlights the gracious aspect of what God has done.
Dorea does not focus on the undeservedness of the gift as does
charismata (the special “gifts”; see above 1Cor. 12:4; cf 1
Peter 4:10 - notes) nor
on the spiritual source of the gift as does pneumatikon (“spiritual
gifts,” literally spiritual things as in 1Cor 12:1). In other words,
dorea places the stress on "free" and does not emphasis the quality or
character of the gift as much as it does the gratuitous nature.
The English words
bounty and largess pick up the idea as it speaks of something
given generously or liberally.
Peter used dorea
4 times in Acts to refer to the gift of the Spirit...
Acts 2:38 And Peter said to them
(to the Jews), "Repent, and let each of you be baptized in the name of Jesus
Christ for the forgiveness of your sins; and you shall receive the gift
(dorea) of the Holy Spirit. (Comment: Contrary to much contemporary
teaching, Peter attached no condition to receiving the Spirit except
repentance. Nor did he promise that any supernatural phenomena would
accompany their reception of the Spirit)
Acts 8:20 But Peter (to Simon the
Sorcerer) said to him, "May your silver perish (ruin of all that gives worth
to existence) with you, because you thought you could obtain the gift
(dorea) of God with money (source of our English word simony - he buying or
selling of a church office, pardons or other ecclesiastical privileges)!
Acts 10:45 And all the
circumcised believers (born again Jews) who had come with Peter were amazed,
because the gift (dorea) of the Holy Spirit had been poured out upon
the Gentiles also (Roman centurion Cornelius and those with him - they
discerned the Gentiles had the gift because they spoke in tongues - God
wanted the Jews to know that the church was to be composed of Jews and
Gentiles on equal grounds at the foot of the Cross!).
Acts 11:17 "If God therefore gave
to them (the Gentiles who believed in Messiah) the same gift (dorea)
as He gave to us (Jews at Pentecost, Acts 2) also after believing in the
Lord Jesus Christ, who was I that I could stand in God's way?"
Here are the other 9
NT uses (4 uses in the
Septuagint -
Da 2:6, 48; 5:17; 11:39) of dorea...
John 4:10 Jesus answered and said
to her, "If you knew the gift (dorea) of God, and who it is who says
to you, 'Give Me a drink,' you would have asked Him, and He would have given
you living water (fulfilled in New life through the Spirit, as in John
7:37-39)."
Romans 5:15
(note) But the free
gift (charisma) is not like the transgression. For if by the transgression
of the one the many died, much more did the grace of God and the gift
(dorea) by the grace of the one Man, Jesus Christ, abound to the many
(who received Him by faith).
Romans 5:17 (note)
For if by the transgression
of the one, death reigned through the one, much more those who receive the
abundance of grace and of the gift (dorea) of righteousness
will reign in life (especially as they supernaturally experience power over
their former master "Sin") through the One, Jesus Christ.
2Corinthians 9:15 Thanks be to God
for His indescribable (incapable of being adequately uttered or expressed)
gift (dorea)!
Ephesians 3:7 (note)
(Paul speaking of the gospel
through which the mystery of Jew and Gentile in one body was revealed says
that in regard to this gospel) I was made a minister, according to the
gift (dorea) of God's grace which was given to me according to the
working of His power.
What
is the gift? While we cannot be absolutely certain, comparison with
the other uses of dorea recorded above suggest that the gift could be a
reference to the gift of the Holy Spirit (as in Acts 2:38, 8:20, 10:45,11:17)
AND HAVE
BEEN MADE SHARERS OF THE HOLY SPIRIT: kai metochous genethentas (APPPMPA) pneumatos hagiou:
(Hebrews
2:4-note;
Acts 15:8; Galatians 3:2,5)
Have been made (1096)
(ginomai) means to become or come into existence.
Partakers
(3353)
(metochos
from metecho
= have with, describing participation with another in common blessings)
describes one who shares with someone else as an associate in an enterprise
or undertaking. It speaks of those who are participators in something.
Business partner, companion. Participating in. Accomplice in. Comrade.
Metochos is used 6 times in the NT...
Luke 5:7 and they signaled to their partners in the other
boat, for them to come and help them. And they came, and filled both of the
boats, so that they began to sink.
Hebrews 1:9
"Thou hast loved righteousness and hated lawlessness; Therefore God, Thy
God, hath anointed Thee With the oil of gladness above Thy companions."
Hebrews 3:1
Therefore, holy brethren, partakers of a heavenly calling, consider
Jesus, the Apostle and High Priest of our confession.
Hebrews 3:14
For we have become partakers of Christ, if we hold fast the beginning
of our assurance firm until the end;
Hebrews 6:4
For in the case of those who have once been enlightened and have tasted of
the heavenly gift and have been made partakers of the Holy Spirit,
Hebrews 12:8 (note)
But if you are without discipline, of which all have
become partakers, then you are illegitimate children and not sons.
Metochos is used elsewhere in Hebrews in the context of believers
(Hebrews
3:1
"holy brethren, partakers of a heavenly calling,";
Hebrews 3:14
"For we have become partakers of Christ") and thus the statement that the
readers have been made sharers of the Holy Spirit seems at first glance
to be strong support that true believers are being addressed. Paul’s admonition
in (Romans
8:9 - see note)
that “If anyone does not have
the Spirit of Christ, he does not belong to Christ” identifies the
indwelling presence of the Spirit as the seal of a regenerated life.
But the judicious reader (and interpreter) does well to remember that there
are other ministries of the Holy Spirit that precede the indwelling of
believers. It is very plausible to envision an individual becoming a sharer
in or partaker of the Spirit (and his pre-salvation ministry - e.g.,
convicting of sin, righteousness and judgment to come) by responding for a
time to His drawing power intended to lead sinners to Christ. The
translation “shared” implies something done in company with others and
before salvation all believers shared in the convicting ministry of the
Spirit Who drew them to salvation.
Note also that the writer does not state that these individuals were indwelt by the Holy Spirit
or sealed by the Holy Spirit or possessors of the Spirit's pledge
(guarantee) of future inheritance!
It is notable that although
metochos is used to describe believers in
Hebrews 3:14
it explains that these are those who hold fast to the
end, the point being that one proves he is a true partaker by
holding fast to the end!
The question many ask is can a person partake of the Spirit and fall away
and yet be truly born again? In other words can a truly saved person
be lost? Or can you have these incredible "experiences" and yet not be truly
saved? Either possibility should be sobering.
In the immediate context (Hebrews
6:7;
6:8)
the writer describes Rain, Ground and Growth. The picture he presents is
not that of a field that had life and vegetation and then lost it, but of two different kinds of fields,
one fruitful and blessed contrasted with another which is barren and burned. If we have set in the midst of
the assembly and experienced light, the Word, the ministry of the Spirit and to some extent
been shaped by that environment and then turn away, we are like a field that
never had vegetation and which comes into judgment. The rain produced no life.
Then in
Hebrews 6:9
the writer presents a strong contrast (See
note on Group 3): a picture of truly saved
recipients. So these in fact are truly saved and their vegetation will not
be "forgotten" by God. He believes ''BETTER'' things than fruitlessness &
apostasy accompany salvation.
In
Hebrews 3:6
and
Hebrews 3:14
the writer describes perseverance in the faith as proof that one has become a partaker of
true salvation. What would be the opposite of persevering? Clearly, in the
present context it would be falling away from the faith which would equate
with no evidence of salvation. Stated another way, the one who does not persevere in the faith,
does not show that they have fallen out of partaking in Christ, but that
they had never
become a partaker of the free gift of salvation in Christ Jesus. It seems clear that the writer does not
believe one can be in Christ and then out of Christ at a later time.
In Hebrews 13:20,21 the writer prays...
Now the God of peace, who brought up from the dead the great Shepherd of the
sheep through the blood of the eternal covenant, even Jesus our Lord, equip
you in every good thing to do His will, working in us that which is pleasing
in His sight, through Jesus Christ, to whom be the glory forever and ever.
Amen. (see notes
Hebrews 13:20;
21)
This prayer speaks of an eternal covenant in His blood and such a covenant
implies finality. Furthermore, in
Hebrews 13:21
we see that every good
thing we do it done by His working through us (as we surrender our will
to His Spirit's filling and strengthening) and thus whether we persevere in
faith and bear fruit depends not on us but upon God working in us. And He
who promised is faithful (see note
Hebrews 10:23).
God alone can bring forth fruit that would be pleasing in His perfect, holy
sight. So we see in summary that God is fulfilling His new covenant promise
to preserve His beloved safe until the end and then eternally ("eternal
covenant in His blood")
In summary,
the one who falls away never had saving faith. He may have have faith
but not a faith that produced a circumcision of the heart, a point wrought
by God from which there would "no return" (i.e., you cannot uncircumcise
what has been circumcised!). It is important to remember that we all express
faith every day and yet that faith does not necessarily save us. When we go
through a green light, we act on our belief that the oncoming traffic has a
red light (even though we cannot see it) and that they are going to stop.
Similarly, the Scripture speaks of faith or belief that is not saving faith.
There are many verses that speak to a "faith" that falls short of
regenerating the soul.
For example John 2:23-25 records the following...
Now when He (Jesus) was in Jerusalem at the Passover, during the feast,
many believed in His name, beholding His signs which He was doing. 24
But Jesus, on His part, was not entrusting Himself to them, for He
knew all men, 25 and because He did not need anyone to bear witness
concerning man for He Himself knew what was in man. (Comment: The
Believer's Study Bible
[Criswell] has this explanatory note "The contrast is between people who put
their trust (pisteuo, Gk.) in Jesus, and Jesus, who does not put His trust
in people because He knows their motives and thoughts. Enthusiasm for the
spectacular is present in them, but Jesus looks for genuine faith." Henry
Morris [Defenders
Study Bible. World Publishing]
echoes Criswell's comment writing that "Although many in the Jerusalem crowd
"believed in his name when they saw the miracles" [John 2:23], Jesus did not
"believe" in them because He knew their hearts and knew their outward faith
in Him was only superficial.)
In a similar passage John 8 records that...
As He (Jesus) spoke these things, many came to believe in Him. (this
certainly sounds like genuine belief at first glance) 31 Jesus therefore was
saying to those Jews who had believed Him, "If you abide in My word, then
you are truly disciples of Mine 32 and you shall know the truth, and the
truth shall make you free." (John 8:30-32)
Jesus addressing this same group who had ostensibly believed in Him goes on
to say that...
"You are of your father the devil..." (John 8:44)
Jesus climaxes His presentation by making a statement that His audience
recognized as a claim to deity. Watch what these who had come to "believe in
Him" in John 8:30 sought to do to their "Savior"!
Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I
am." (the "ego eimi" = the I Am designation God spoke to Moses in
Exodus 3:4) Therefore they picked up stones to throw at Him; but Jesus hid
Himself, and went out of the temple. (John 8:58-59)
To reiterate, these Hebrews became participators in the Holy Spirit insofar as an unsaved
person can do so, namely, in the sense that they willingly co-operated with
Him in receiving His pre-salvation ministry, that of leading them on step by
step toward the act of faith. He had led them into the act of repentance.
The next step would be that of faith. Here they were in danger of turning
their backs upon the Spirit and returning to the sacrifices.
Remember that partakers
of the Holy Spirit in this context does not signify that the readers had been
born of the Spirit, sealed with the Spirit, indwelt by the Spirit, anointed
with the Spirit, baptized by the Spirit into the Body of Christ, or filled
with the Spirit. If the writer had qualified their "sharing" with any of
these designations, then we would conclude they were genuine believes and
would have to deal with that problem (in regard to those who fall away). But
the writer does not qualify his statement regarding their sharing and
neither should we.
Stedman agrees that...
there are other ministries of the Spirit that precede those of indwelling.
One can become a sharer in or partaker of the Spirit by responding for a
time to his drawing power intended to lead one ultimately to Christ. (Hebrews 6:4-8 The Danger of Knowledge
Without Faith)
Remember that this work of the Holy Spirit in leading them on towards
faith was a once-for-all work, so thoroughly done that it needed never to be
repeated.
However, there was nothing permanent of itself in this work, for the work
was only a means to an end. This is shown by the aorist participle used,
referring to the mere fact, not a
perfect tense,
speaking of a finished act having present results.
Wayne Grudem
has an excellent comment on the word
partakers writing that...
It is not always clear to English-speaking readers that this term has a
range of meaning and may imply very close participation and attachment, or
may only imply a loose association with the other person or persons named.
For example, the context shows that in
Hebrews 3:14 (note)
to become a “partaker”
of Christ means to have a very close participation with him in a saving
relationship. On the other hand, metochos can also be used in a much
looser sense, simply to refer to associates or companions. We read that when
the disciples took in a great catch of fish so that their nets were
breaking, “they beckoned to their partners in the other boat
to come and help them” (Luke 5:7). Here it simply refers to those who were
companions or partners with Peter and the other disciples in their fishing
work. Ephesians 5:7
(note)
uses a closely related word (summetochos, a compound
of metochos and the preposition sun, “with” - [Ed note: see word
study on
summetochos])
when Paul warns Christians about the sinful acts of unbelievers and says,
“do not associate with them” (Ephesians 5:7).
He is not concerned that their total nature will be transformed by the
unbelievers, but simply that they will associate with them and have their
own witness compromised and their own lives influenced to some degree by
them.
By analogy, Hebrews 6:4-6 speaks of people who have been “associated with”
the Holy Spirit, and thereby had their lives influenced by him, but it need
not imply that they had a redeeming work of the Holy Spirit in their lives,
or that they were regenerated. By similar analogy with the example of the
fishing companions in Luke 5:7, Peter and the disciples could be associated
with them and even to some degree influenced by them without having a
thoroughgoing change of life caused by that association. The very word
metochos allows for a range of influence from fairly weak to fairly strong,
for it only means “one who participates with or shares with or accompanies
in some activity.” This was apparently what had happened to these people
spoken of in Hebrews 6, who had been associated with the church and as such
associated with the work of the Holy Spirit, and no doubt had been
influenced by him in some ways in their lives. (Grudem,
W: Systematic Theology: An Introduction to Biblical Doctrine. IVP;
Zondervan, 1994
or
Logos
= Highly Recommended resource!) (Bolding and italics added)
S Lewis Johnson writes that...
It is possible to partake of the ministry of the Holy Spirit in different
ways. It is possible to partake of the Holy Spirit as genuine believers do
today, that is to receive the Holy Spirit as the indwelling 3rd Person of
the Trinity according to the promise our Lord made in John 14:16-17.
John 14:16-17
“I will ask the Father, and He will give you another Helper, that He may be
with you forever; 17 that is the Spirit of truth, whom the world cannot
receive, because it does not see Him or know Him, but you know Him because
He abides with you and will be in you.
Thus, characteristic of this age is that every believer has the everlasting
indwelling of the Holy Spirit. However, "partakers of the Holy Spirit" in
other ways may not necessarily involve an everlasting indwelling. For
example back in Heb. 2:3-4 we read:
how will we escape if we neglect so great a salvation? After it was at the
first spoken through the Lord, it was confirmed to us by those who heard, 4
God also testifying with them, both by signs and wonders and by various
miracles and by gifts of the Holy Spirit according to His own will. (see
notes
Hebrews 2:2;
2:3)
In other words, the author here acknowledges that he and his audience have
already known about the work of the Holy Spirit in the confirmation of the
Word of God. The Word that was confirmed
God bearing witness both with signs and wonders, and with divers miracles,
and gifts of the Holy Ghost, according to his own will.
He refers of course to mighty working of the Holy Spirit in the signs and
wonders that characterized the ministry of our Lord and that of the
apostles. So to partake of is to have been there and that is indeed
what our author is talking about for these people had lived in that age.
Like the Galatians 3:3, Paul speaks to them and says to them,
Are you so foolish? Having begun by the Spirit, are you now being perfected
by the flesh?
He defines what he means by "having begun by the Spirit" in the previous
verse by stating,
This is the only thing I want to find out from you: did you receive the
Spirit by the works of the Law, or by hearing with faith? (Galatians 3:2)
Then in Galatians 3:5 he writes,
So then, does He who provides you with the Spirit and works miracles among
you, do it by the works of the Law, or by hearing with faith? (Gal 3:5)
So the early church experienced the outworking of the power of God in the
ministry of Holy Spirit through the apostles and so it could be said that in
that sense they were partakers of the Holy Spirit. (Hebrews
6:1-12 The Thing God Cannot Permit -audio;
Hebrews 6:1-12 Peril of Apostasy - audio)
Wuest has a good word on partakers of the Holy Spirit writing
that...
We must be careful to note that the Greek word translated partakers
does not mean possessors, in the sense that these Hebrews possessed
the Holy Spirit as an indwelling Person who had come to take up His
permanent abode in their hearts. The word is a compound of the Greek verb
“to have or hold” (echo), and a preposition meaning “with” (meta), thus “to
hold with.” It is used in Luke 5:7 where it is translated “partners,”
signifying one who co-operates with another in a common task or undertaking.
It is used in Hebrews 1:9
(note)
where the angels are “fellows” of our Lord,
partners or associates with Him in the work of salvation. It is used in
Hebrews 3:1
(note)
where the recipients of this letter are called participators in
the heavenly calling. That is, they participated together in the heavenly
calling. These Hebrews had left the earthly calling of the nation Israel,
and had identified themselves with the Church which has a heavenly calling.
It is used in Hebrews 3:14
(note), where it speaks of those who participate
together in the Lord Jesus.
The word metochos was so used in secular Greek. Moulton and Milligan
give examples of its usage in the following phrases: “We, Dionysius son of
Socrates and the associate collectors;” “Pikos son of Pamonthes and his
colleagues,” “the joint-owner of a holding,” “I am unable to take part in
the cultivation,” “Some do so because they are partners in their misdeeds.”
Thus the word signifies one who participates with another in a common
activity or possession. It is so used here. These Hebrews became
participators in the Holy Spirit insofar as an unsaved person can do so,
namely, in the sense that they willingly co-operated with Him in receiving
His pre-salvation ministry, that of leading them on step by step toward the
act of faith. He had led them into the act of repentance. The next step
would be that of faith. Here they were in danger of turning their backs upon
the Spirit and returning to the sacrifices. Peter in his first epistle (1
Peter 1:2 see
note)
in the words, “through sanctification of the Spirit unto obedience,” speaks
of this work of the Holy Spirit on the unsaved, setting them apart from
unbelief to faith. This word in its context does not at all imply that these
Hebrews had been born of the Spirit, sealed with the Spirit, indwelt by the
Spirit, anointed with the Spirit, baptized by the Spirit into the Body of
Christ, or filled with the Spirit. This work of the Holy Spirit in leading
them on towards faith was a once-for-all work, so thoroughly done that it
needed never to be repeated. However, there was nothing permanent of itself
in this work, for the work was only a means to an end. This is shown by the
aorist participle used, referring to the mere fact, not a perfect, speaking
of a finished act having present results. The fact that the writer did not
use the perfect tense here, which is a specialized tense, but rather the
aorist, which is the maid of all work, points to the incompleteness of the
work of the Spirit in the case of these Hebrews. So far as the work had been
done, it was perfect, thorough. But it would not be complete until the
Hebrews accepted the proffered faith from the Spirit. The incompleteness of
the work would be due, therefore, not to the Spirit, but to their
unwillingness to go on as a partner or cooperator with the Spirit.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
