For it is impossible to restore again to repentance those who have once been enlightened, and have tasted the heavenly gift, and have shared the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, since on their own they are crucifying again the Son of God and are holding him up to contempt. Ground that drinks up the rain falling on it repeatedly, and that produces a crop useful to those for whom it is cultivated, receives a blessing from God. But if it produces thorns and thistles, it is worthless and on the verse of being cursed; its end is to be burned over. Even though we speak in this way, beloved, we are confident of better things in your case, things that belong to salvation. (Heb 6:4-9 NRSV)
This pericope is one of the most commonly cited texts against various theologies of “eternal security,” which states that no truly justified believer will ever lose their salvation. This text has caused no end of headaches for those who hold to “once saved, always saved” or other theories of eternal security (e.g. Perseverance of the Saints [the “P” of TULIP]), which has led to a lot of scripture-wrenching to defend this false doctrine that is alien to the teachings of the New Testament church and text.
According to v.6, the apostates described, prior to their falling away, are said to:
1. Have once been enlightened.
2. Have tasted the heavenly gift.
3. Have been partakers of the Holy Spirit.
4. Have tasted the good word of God.
5. (Tasted) the powers of the age to come.
Their sin is not merely being a backslider, but the sin against the Holy Spirit (cf. Matt 12:31; Mark 3:29; Luke 12:10), which in Latter-day Saint theology is also a grievous sin (D&C 132:26-27). Clearly, from the description above, we are talking about people who were truly "saved" or justified. For instance, in v.4, the word translated as "partakers” is the Greek μετοχος. This Greek term can be understood in the sense of a partner or a partaker, or even an associate, as can be seen in its other usages in this epistle:
Thou hast loved righteousness, and hated iniquity; therefore, God, even thy God, hath anointed thee with the oil of gladness above thy fellows (μετοχος). (1:9)
Wherefore, holy brethren, partakers (μετοχος) of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus . . . For we are made partakers (μετοχος) of Christ, if we hold the beginning of our confidence firm to the end. (3:1, 14)
But if ye be without chastisement, whereof all are partakers (μετοχος), then are ye bastards, and not sons. (12:8)
In addition to the perspicuity of this phrase, we also see the same people were once enlightened (Greek: φωτιζω) and again, in Hebrews, refers to true Christians:
But call to remembrance the former days, in which, after ye were illuminated (φωτιζω), ye endured a great fight of afflictions. (10:32)
This of course raises an interesting question one has to answer--when does a person become enlightened or illuminated? According to John 1:4, we read:
In him [Christ] was life, and the life was the light of men.
Notice, spiritual life is the light, which a true believer, not one who has a false confession of faith (cf. 1 John 2:19).
Beyond this examination, we also see that the people described in vv.4-6 had also tasted the good word of God. The Greek word translated as "tasted" is γευομαι. According to various lexicons, it also carries the meaning of "to experience" (e.g. Louw-Nida). Notice how this term is used in Heb 2:9:
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory, and honour, that he by the grace of God should taste (γευομαι) death for every man.
From an analysis of the terms used to describe the apostates in view in this pericope, it is obvious from any meaningful exegetically-sound analysis, that they were true believers who were regenerated by the Spirit of God. To claim otherwise necessitates a purely eisegetical approach to the pericope.
Verse 8, which reads, "But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned," is another verse to be considered. The verse, describing the spiritual condition of these apostates, are said to be "near" (εγγυς) unto cursing, which is "to be burned." The Greek underlying the phrase, "to be burned" is καυσις which can mean "to be consumed [by fire]" and "being on fire," clearly showing that they are in danger of damnation at the final judgement.
There have been many attempts to downplay the soteriological significance of this text. The first would be to cite Heb 6:6 as it appears in the KJV (emphasis added):
If they shall fall away, to renew again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to open shame.
Some apologists for some theology of eternal security latch onto the use of the use of "if," claiming that this is clearly hypothetical, not a real-life situation. However, as discussed in this post, this is a KJV mistranslation--the Greek is not conditional; instead, it uses the aorist active participle of the verb παραπιτω (παραπεσοντας), correctly rendered by NIV, "who have fallen away."
In a conversation with a Reformed apologist in person a few weeks ago, when this text was raised as an example of how Calvinism is at odds with the Bible, he stated that vv.4-6 were clearly hypothetical in light of v. 19, where Jesus is said to be our anchor. The verse reads as follows:
We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain. (NIV)
Firstly, it should be noted that it is the height of eisegesis to ignore the clear teachings of vv.4-6 in light and relegate it, without any exegetical basis, as merely hypothetical in light of this verse (examined below). Such only shows the Evangelical claim to teach and accept the “perspicuity of Scripture” to be a shell game.
Furthermore, the context shows that one's salvation is not "eternally secure," but a believer must persevere:
People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged. (Heb 6:16-18 NIV)
The text highlights the fidelity of God to His covenant and His own self (cf. Titus 1:2). This would tie into all the texts in Hebrews that emphasise the perfection of Christ’s sacrifice, one that can completely remit past and then-present sins, unlike the iterative sacrifice of the Old Covenant (cf. Heb 9:9). In Heb 7:24-25, for instance, we read:
But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore h is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
However, just because God is faithful does not mean we will not cease being faithful, which is why there are admonitions permeating all of the Bible to true believers to remain faithful, warning of the great sin of true believers falling from their salvation. Note Heb 10:26:
For if we sin wilfully (αμαρτανοντων) after that we have received the knowledge of the truth, there remaineth no more sacrifice for our sins.
The author of Hebrews (whom I believe to be the author of Luke-Acts), includes himself in this warning, and those who fall under this condemnation are said to have no more sacrifice (θυσια) for their sins, indicating that a sacrifice for sins was, at one time, applied to them (i.e. Christ's sacrifice).
As for v. 19, this is another example of trying to formulate a systematic theology from a metaphor (cf. the use of "dead" in Eph 2:1 and elsewhere to "prove" Total Depravity by some Calvinists). Many lexical sources, when defining αγκυρα admit that it is used metaphorically in Heb 6:19. Note, for instance, Friberg's Lexicon (emphasis added):
ἄγκυρα, ας, ἡ literally anchor for a boat or ship, a heavy weight, usually of stone or metal, attached to a rope or chain and dropped overboard to keep a ship or boat from moving; metaphorically, of what provides security or support (HE 6.19)
In conclusion, the only sound exegetical reading of this pericope is that the author is describing real people who were truly regenerated, and who, due to committing grievous sins, lost their salvation. Furthermore, one can appreciate why this is often touted as being the definitive “proof” from Scripture of the falsity of many popular theologies of salvation within much of Evangelical Protestantism today, as it soundly refutes eternal security and its various formulations. It also shows the biblical basis for the Prophet Joseph Smith’s words in D&C 20:30-32 (emphasis added):
And we know that justification through the grace of our Lord and Saviour Jesus Christ is just and true; And we know also that sanctification through the grace of our Lord and Savour Jesus Christ is just and true to all those who love and serve God, with all their mights, minds, and strength. But there is a possibility that man may fall from grace and depart from the living God.
