The Holy Spirit directed the unknown author of Hebrews to both encourage and warn the Christian converts who had backgrounds in Judaism. He was trying to encourage them to remain faithful at all costs, because everything they presently possessed, spiritually speaking, was many times greater and more glorious than what they had as Jews under Moses' Law. Indeed, we could probably use the word better to sum up the theme of Hebrews. The word appears eleven times in ten verses (1:4; 7:19,22; 8:6; 9:23; 10:34; 11:16,35,40; 12:24).
An outline of the book would include sections about Christ's superiority to prophets and angels (1:1-2:18), Moses and Joshua (3:1-4:13), and the Old-Testament High Priests (4:14-7:28), as well as a section concerning the supremacy of His covenant and ministry (8:1-10:18). Throughout the book, the writer warned of the dangers involved in abandoning Christ and returning to Judaism. They would be forfeiting all the privileges of being in Christ. The book's final section consists of several admonitions to faithfulness (10:19-13:25). The writer was persuaded that they were capable of remaining faithful (10:39), and that they could, like their faithful forefathers, one day arrive in the city prepared for them by God (11:16). Those who turned back had no way to escape God's wrath (12:25-27). Such warnings make it impossible to uphold the Calvinist concept--the impossibility of apostasy. Those who cannot fall from grace need no warnings to that effect. It would be like telling someone already on the ground to be careful so as not to fall out of a tree.
Situated about halfway through the Hebrew letter is the passage under review in this article. The verses (6:1-6) under consideration read as follows:
1 "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
5 And have tasted the good word of God, and the powers of the world to come,
6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." (KJV)
This text, especially verses 4-6, is problematic to Calvinists who do not believe a Christian can ever be lost. The doctrine is more commonly referred to as once saved, always saved. One article offered the following explanation of the passage:
"This is one of the Bible's most difficult passages to interpret, but one thing is clear it does not teach that we can lose our salvation. There are two valid ways of looking at these verses:
One interpretation holds that this passage is written not about Christians, but about unbelievers who are convinced of the basic truths of the gospel but who have not placed their faith in Jesus Christ as Savior. They are intellectually persuaded but spiritually uncommitted ... Through God's sovereign power, every man has enough light to be held responsible. This light either leads to the complete acceptance of Jesus Christ or produces condemnation in those who reject such light.
The people described in Hebrews 6:4-6 are of the latter group--unbelievers who have been exposed to God's redemptive truth and perhaps have made a profession of faith, but have not exercised genuine saving faith... Finally, this interpretation sees the "falling away"(Hebrews 6:6) as a reference to those who have tasted the truth but, not having come all the way to faith, fall away from even the revelation they have been given. The tasting of truth is not enough to keep them from falling away from it. They must come all the way to Christ in complete repentance and faith; otherwise, they in effect re-crucify Christ and treat Him contemptuously. Those who sin against Christ in such a way have no hope of restoration or forgiveness because they reject Him with full knowledge and conscious experience. They have concluded that Jesus should have been crucified, and they stand with His enemies. It is impossible to renew such to repentance.
The other interpretation holds that this passage is written about Christians and that the phrases "partakers of the Holy Ghost," "enlightened," and "tasted of the heavenly gift" are all descriptions of true believers. According to this interpretation, the key word in the passage is if (verse 6). The writer of Hebrews is setting up a hypothetical statement: "IF a Christian were to fall away ..." The point being made is that it would be impossible (IF a Christian falls away) to renew salvation. That's because Christ died once for sin (Hebrews 9:28), and if His sacrifice is insufficient, then there's no hope at all. The passage, therefore, presents an argument based on a false premise (that a true Christian can fall away) and follows it to its senseless conclusion (that Jesus would have to be sacrificed again and again). The absurdity of the conclusion points up the impossibility of the original assumption. This reasoning is called reductio ad absurdum, in which a premise is disproved by showing that it logically leads to an absurdity.
Both of these interpretations support the security of the believer in Christ. The first interpretation presents unbelievers rejecting Christ and thereby losing their chance of salvation; the second interpretation presents the very idea of believers losing salvation as impossible. Many scriptures make it abundantly clear that salvation is eternal (John 10:27-29; Romans 8:35, 38-39; Philippians 1:6; 1 Peter 1:4-5), and Hebrews 6:4-6 confirms that doctrine."
(Taken from Got Questions Ministries website: www.gotguestions.org)
This somewhat lengthy quotation sets forth the crux of the position that most Calvinists take toward the possibility that one who has been saved can be lost. As is evident from the quote, they do not believe such a person was ever truly saved. Many years ago I heard it summarized as: "If you have it (salvation), you can't lose it; if you don't have it, you can't get it; if you lose it, you never had it." The first two parts stem from the Calvinistic concept of predestination, and the last one from the concept of perseverance of the saints. Calvinism renders man entirely passive in the scheme of redemption and places all the responsibility on God, the sovereign ruler of His creation. Although God allows all of us to choose whether to be saved or lost, His sovereignty is preserved, since He will judge us all (Acts 17:30,31).
The first interpretation offered is both unscriptural and illogical. Why would the Hebrew writer sound forth a warning to unbelievers who were merely making a profession of faith but were not actually committed to God? Since they were not going to receive enough light to be saved, something reserved for only the elect, why warn them about what was inevitable? The passage concerning Jesus as the light that enlightens every man says that only those who receive Him and believe in Him are going to be given the power (right) to become children of God (John 1:9-13). This passage actually denies the Calvinistic doctrine of election because it speaks of man's ability to choose. Calvinism says they can't "come all the way" to Christ, since they were not given sufficient light.
To speak of renewing them doesn't make sense, if they were not saved anyway.
The second common interpretation involves a deliberate mistranslation of the text. The original text contains no word to justify the inclusion of the word if. It is easy to see why Calvinists want it to read as if the writer were discussing a hypothetical situation. However, it is unnecessary to warn concerning a situation that cannot ever arise. This is a good example of what can happen when people approach a Bible passage with preconceived notions. The phrase should read "have fallen away," just as the descriptive phrases (vv.4,5) used of such a person were translated.
The passage also focuses on the efforts of those who are seeking to restore the one who has fallen away. Is the writer saying that efforts to renew the wayward to repentance are doomed to failure since they cannot be forgiven? There is no doubt, as far as anyone can tell, that they were Christians; they had been enlightened (Colossians 1:13), had tasted of the heavenly gift (Ephesians 1:3), received the gift of the Holy Spirit (Acts 2:38), and had tasted the good Word of God and the powers of the world to come (Romans 12:1,2). God has always been willing to accept those who are willing to repent, even though certain consequences of their disobedience may remain. Israel regretted asking for a king, and asked Samuel to pray for them (1 Samuel 12:19-25) God forgave them, but He gave them a king anyway.
Few experiences are more frustrating than trying to encourage one of God's wayward children to return. They know what the Bible says, and we find ourselves searching for something to say that will make the difference. May I suggest that one who has deliberately turned his or her back on God's word will not be persuaded by anything we have to say. In such cases, we should not take rejection too personally. There were those who turned their backs on the Lord as well (John 6:66). All we can do is try to show them we love them and care about them (Galatians 6:1). They have to decide to repent.
Can those who have turned their backs on the Lord be renewed? Until they decide to change, they are, in effect, crucifying Jesus afresh by showing the world His sacrifice is not important to them. It gives unbelievers a chance to conclude that it is impossible to live as God would have us to live. Until they soften their hearts, they will be as unfruitful as ground that is good for growing only thorns and thistles (vv.7,8).
Let's make sure that we guard our hearts and not allow them to harden as did some of their hearts (Hebrews 3:12). Let's not find out if there is a point of no return. We can run the race and finish the course that is set before us (Hebrews 12:1,2).
I asked Brother Curry to discuss this passage because I know some Christians who fell away and then returned wonder in their minds if God will truly forgive them after they've been gone a long time. We need to remember that the Lord came "to seek and save the lost." (Luke 19:10)
Has the Lord ever written off anyone as unable to be saved? Repentance is the key. Any sinner--alien or child of God--if he will truly repent, can come to the Father for forgiveness. I know of no Scriptures that say God has given a time limit when one who has fallen away can no longer return.
Thankfully, our God is a merciful, longsuffering, and compassionate Father who wants all of His children to be saved (2 Peter 3:9; 1 Timothy 4:2). (KMG)