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.