Introduction

4 For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. — Hebrews 6:4-6

“That this passage in our apostle’s discourse hath been looked upon as accompanied with great difficulties is known to all; and many have the differences been about its interpretation. For, both doctrinally and practically, sundry have here stumbled and miscarried.”¹ With such words our commentator John Owen begins his careful exegesis of this passage. He explains that the Latin church was “backward” in accepting this epistle as authentic on account of such difficulties.

Thus, there was no small controversy in the early church over this passage—particularly in dealing with those who have sinned subsequent to their baptism. Some churches were more lenient in receiving sinners back into communion, while others proved the opposite extreme. Examples of such were Novatus and Novatianus, who Owen explicitly speaks of²

For they denied all hope of church pardon, or of a return unto ecclesiastical communion, unto them who had fallen into open sin after baptism; and, in especial, peremptorily excluded all persons whatsoever who had outwardly complied with idolatrous worship in time of persecution, without respect unto any distinguishing circumstances. Yea, they seem to have excluded them from all expectation of forgiveness from God himself.

With such manifold error the result of misinterpreting the passage, great caution must be given to our understanding of it. Owen will be our guide through these troubled waters, as we consider certain aspects of his exegesis of this passage. The bulk of his exegetical treatment deals with: “The description of the persons that are the subject spoken of is given in five instances of the evangelical privileges whereof they were made partakers,”³ and it will be these five aspects that are primarily considered in this paper.

First: They were “once enlightened”

After commenting that this term was frequently in the early church interpreted to refer to baptism, Owen says that “In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward administration of an ordinance.”⁴ Having commented on this word’s various use in the Scripture, he concludes that to be enlightened “is to be instructed in the doctrine of the gospel, so as to have a spiritual apprehension thereof.”⁵ Owen then proceeds to show both the object and the subject of this enlightening.

The object has already been mentioned: namely, the gospel. “By the power and efficacy of this darkness [ignorance, folly, error, and superstition] are men kept at a distance from God, and know not whither they go.”⁶ For Owen, the light signifies the truth of the gospel, which dispels the darkness. So, to be instructed in the knowledge of the gospel is to be “illuminated.”

The subject of this illumination is the mind itself, that which apprehends the gospel. Owen beautifully describes this for us,⁷

The knowledge, I say, of the doctrine of the gospel, concerning the person of Christ, of God’s being in him reconciling the world unto himself, of his offices, work, and mediation, and the like heads of divine revelation, doth set up a spiritual light in the minds of men, enabling them to discern what before was utterly hid from them, whilst “alienated from the life of God through their ignorance.”

Now, our commentator gives us three observations about this enlightening. First, it is a “mercy” and a “privilege” to be enlightened by the Holy Spirit. Second, it is a privilege that may be lost. Thirdly, those who partake of this privilege and mercy may, through a “total neglect” of it, may hazardously approach apostasy.

In considering the nature of this knowledge of spiritual things, Owen considers three characteristics of it. First, “There is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost.”⁸ Simply put, a knowledge of what Scripture contains is possible for the natural man.

Secondly, there is an illumination that is a gift of the Holy Spirit which differs from that which is “purely natural; for it makes nearer approaches unto the light of spiritual things in their own nature than the other doth.”⁹ Such illumination, Owen explains, is capable of giving some satisfaction, delight, and joy to those who partake of it. Here is a knowledge that effects the life, leading those who enjoy it to abstain from sin and to walk uprightly in the world.

And third, “There is a saving, sanctifying light and knowledge, which this spiritual illumination riseth not up unto; for though it transiently affects the mind with some glances of beauty, glory, and excellency of spiritual things, yet it doth not give that direct, steady, intuitive insight into them which is obtained by grace.”¹⁰ Clearly, then, Owen understands there to be an enlightening of the mind that is no doubt real, but not saving—it lasts for a moment, but has no perseverance. The illumination in our passage is of the second sort.

Second: They have “tasted of the heavenly gift”

Owen takes to answering two questions here. First, what is meant by “the heavenly gift,” and second, what is meant by the “tasting of it.” He comments of various passages signifying how this might be interpreted to refer to the giving itself, or to the gift itself. He considered John 4:10, where it says

Jesus answered and said to her, “If you knew the gift 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.”

The Puritan takes this “gift of God” to refer, based on the context of the passage, to the Holy Spirit; he is the gift, the “living water,” which the Lord Jesus promises to bestow. “The Holy Spirit is signally ‘the gift of God’ under the new testament.”¹¹ In considering why the Spirit is referred to as the “heavenly” gift, Owen brings to view a number of passages. At Jesus’ baptism, “the heavens were opened,” and the Spirit came from above (Matthew 3:16). At his first coming upon the apostles, “there came a sound from heaven” (Acts 2:2), who was the Spirit. He is the gift “sent from heaven” (1 Pet. 1:12).

Our commentator then answers the objection “that the Holy Ghost is expressly mentioned in the next clause.”¹² He explains that the Scriptures are prone to repeat important doctrines, “to quicken the sense of them.”¹³ Also, the clause following may simply be “exegetical” of this clause, further explaining the sense of it. Also, seeing as how this epistle is written to the Hebrews, he desires to stress that those of the new covenant must not turn to the Mosaic dispensation—now, the Father is seeking such to worship him in spirit and truth, which is not possible unless done according to this “heavenly gift.”

“We may inquire what it is to ‘taste’ of this heavenly gift. The expression of tasting is metaphorical, and signifies no more but to make a trial or experiment; for so we do by tasting, naturally and properly, of that which is tendered unto us to eat.”¹⁴ Owen explains this metaphor further, showing then that we taste in order to “receive or refuse” what is set before us. To taste is not to eat, not to digest, nor to result in nourishment. It is merely to “relish and savour.” This is not to say that the taste is not real, but it is clearly something only temporary. So he says¹⁵

The meaning, then, of this character given concerning these apostates is, that they had some experience of the power and efficacy of the Holy Spirit from heaven, in gospel administrations and worship.

For Owen, one may truly taste and experience in some measure this wonderful gift—they may taste of his truth, but not his power; of the worship of the church in outward order, but not inward beauty; of its gifts, but not its graces.

Third: “And were made partakers of the Holy Ghost”

Owen begins here by explaining that the Spirit may be received either in terms of personal inhabitation or in regard to spiritual operations; one concerns his indwelling, the other in respect to his gifts. Here, though, “His operations respect his gifts. So to partake of him is to have a share, part, or portion, in what he distributes by way of spiritual gifts.”¹⁶

But, for what reason is the Holy Spirit explicitly mentioned here, when the prior to clauses (being enlightened and tasting the heavenly gift) already deal with his gifts? It is not unusual in Scripture for the same thing to be expressed in different ways. They were “partakers of the Holy Ghost” in that they were “once enlightened,” and so on. This further aggravates the charge, that these apostates truly partook of the Spirit whom they have come to grieve. So, as Owen rightly points out, there are such who “are made partakers of him in his spiritual gifts who are never made partakers of him in his saving graces”¹⁷ (cf. Matt. 7:22-23).

Fourth: They had “tasted the good word of God”

Here the eminent divine considers three distinct aspects of this phrase. First, what is meant by “the word of God.” This terminology is also used by the author of Hebrews in 1:3 and 11:3, but in these places “it denotes the effectual active power of God,”¹⁸ in him both creating and upholding all things. Owen understands the designation “word of God” in our passage to refer to “a word spoken,” that is, the preached word of the gospel—that which is eminently designated in the dispensation of the gospel, over against the shadows already committed unto the Jews (Rom. 3:2).

Second, how this word is “good.” Here he means that this word is something “desirable” and “amiable.” It is good both generally, as concerns the entire system of the gospel; it is also good especially in its “declaration made of the accomplishment of the promise in sending Jesus Christ for the redemption of the church.”¹⁹ Owen understands this later sense to be the meaning.

Third, in what sense the apostates “tasted” of it. Here the same terminology is used as was previously, in order to “studiously” manifest that which was already expressed: those tasting this good word of God are not eating, consuming, nor ultimately benefiting from it. There is a “goodness and excellency” in this word that is attractive to the minds of men, though they never arrive at a sincere obedience of it. Certainly, the preached gospel is good in its promise concerning Christ, irrespective of its effectual reception.

Fifth: “And the powers of the world to come”

Here, Owen describes these powers as “the mighty, great, miraculous operations and works of the Holy Ghost.”²⁰ In describing what “the world to come” refers to, he explains that the author intends the days of the Messiah. So, these powers have to do with those gifts given by the Spirit, the “signs, wonders, and mighty works,” that gave testimony to the validity of the gospel. Such signs were prophesied by the prophets, and have since come true.

Whether these powers were wrought in the apostates or done in their sight is of little consequence, but Owen takes the latter position. So he says,²¹

Yea, I do judge that themselves in their own persons were partakers of these powers, in the gifts of tongues and other miraculous operations; which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost: and although that guilt may be otherwise contracted, yet in none so signally as this, of rejecting that truth which was confirmed by his mighty operations in them that rejected it; which could not be done without an ascription of his divine power unto the devil.

Other aspects of the passage

Following these considerations, we can understand what sort of people are intended by the author of this epistle. Owen believes that “the persons here intended are not true and sincere believers,”²² since it is clear that they later apostatized. Nothing in the forgoing treatment of the five aspects of these people either explicitly or implicitly leads to the conclusion that they were true and sincere believers. The passage does not say that they were regenerate, nor that the Spirit came to dwell in them. All that can be said is that they partook of the Spirit and merely tasted of his benefits.

Such a conclusion is further strengthened by the context of the passage. A few verses later, we read that “better things, and such as accompany salvation” and a “work and labour of love” are assured of those to whom he writes. This is not said of those who apostatized. One must seek to make their calling and election sure, and not resort in this test to any mere outward or external manifestation of the Spirit.

Those who fall “in a total renunciation of all the constituent principles and doctrines of Christianity”²³ are in view here. For such, “it is impossible to renew them again to repentance.” And why is it impossible? Owen helpfully distinguishes what is impossible due to (1) God’s essence (such as lying), to (2) his decrees, and (3) “with respect unto the rule and order of all things that God hath appointed.”²⁴ This third option is what is meant in our passage.

Conclusion

Owen concludes by drawing two helpful applications. First, that “Here is nothing said concerning the acceptance or refusal of any upon repentance or the profession thereof after any sin, to be made by the church, whose judgment is to be determined by other rules and circumstances.” In other words, this passage describes the difficulty in the order of things for such apostates to repent and exercise faith in Christ—not, as some have erroneously held, as an impossibility for the church to receive those who are contrite and repenting of their sins.

Second, even for those who have fallen into any great sin, or course of sinning, who later repent on conviction of sin, the door of grace is not held shut. And in this, we have a great encouragement for sinners. Those who sin and repent cannot possibly be regarded as the apostates spoken of in our passage.

With such clarity, and even brevity, John Owen opens the Scriptures for us here—we are lead to an honest exposition and to an understanding that follows the “rule of faith.” If those stumbling in their interpretation of the Holy Writ at this point would turn to this divine, so many devious and erroneous views appealing for grounds in this passage would be set right.

Notes

1. John Owen, An Exposition of the Epistle to the Hebrews, vol. 5, p. 68.
2. Ibid., p. 69.
3. Ibid., p. 72.
4. Ibid., p. 74.
5. Ibid.
6. Ibid.
7. Ibid., p. 75.
8. Ibid.
9. Ibid., p. 76.
10. Ibid.
11. Ibid., p. 77.
12. Ibid., p. 78.
13. Ibid.
14. Ibid., p. 79.
15. Ibid., p. 80.
16. Ibid., pp. 80-81.
17. Ibid., p. 81.
18. Ibid., p. 82.
19. Ibid.
20. Ibid., p. 83.
21. Ibid.
22. Ibid., p. 84.
23. Ibid., p. 86.
24. Ibid., p. 88.

Bibliography

Bruce, F. F. The Epistle to the Hebrews, Revised Edition (NICNT). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Hebrews. Grand Rapids, MI: Baker Books, 1999 (reprint).

Guthrie, Donald. The Epistle to the Hebrews: An Introduction and Commentary (Tyndale NT Commentary). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983.

The Holy Bible, New King James Version. Thomas Nelson Publishers, 1982.

Owen, John. An Exposition of the Epistle to the Hebrews (vol. 5, Heb. 6:1-7:28). Grand Rapids, MI: Baker Book House, 1980 (reprint).

Schreiner, Thomas R. and Bruce A. Ware. The Grace of God, the Bondage of the Will (vol. 1). Grand Rapids, MI: Baker Books, 1995. (Particularly Chapter 6, ‘Perseverance of the Saints: A Case Study from Hebrews 6:4-6 and the Other Warning Passages in Hebrews,’ written by Wayne Grudem.)