It is impossible for those who have once been enlightenedThis phrase suggests a definitive experience of receiving knowledge or understanding, often associated with the initial acceptance of the gospel. The term "enlightened" is reminiscent of the early Christian experience of conversion and baptism, where individuals were brought from spiritual darkness into light (
Ephesians 5:8). The impossibility mentioned here is a strong statement, indicating the seriousness of the condition being described. The context of Hebrews, written to Jewish Christians, emphasizes the gravity of turning away after receiving the truth, paralleling the warnings found in
Hebrews 10:26-27 about the consequences of willful sin after receiving knowledge of the truth.
who have tasted the heavenly gift
"Tasted" implies a personal and experiential encounter with the divine, suggesting more than a superficial understanding. The "heavenly gift" is often interpreted as salvation or the grace of God, which believers experience through Jesus Christ. This phrase echoesPsalm 34:8, "Taste and see that the LORD is good," inviting believers to experience God's goodness. The use of "tasted" rather than "consumed" may imply that the experience, while genuine, was not fully embraced or internalized.
who have shared in the Holy Spirit
This indicates a participation in the life and power of the Holy Spirit, a hallmark of the Christian experience. Sharing in the Holy Spirit suggests a deep involvement in the community of believers and the spiritual gifts and fruits that the Spirit imparts (Galatians 5:22-23). The Holy Spirit's role in the believer's life is central to the New Testament, as seen inActs 2:38, where the gift of the Holy Spirit is promised to those who repent and are baptized. This sharing implies a communal and individual experience of the Spirit's work, reinforcing the seriousness of turning away after such an encounter.
Persons / Places / Events
1.
The Recipients of HebrewsThe letter to the Hebrews was addressed to Jewish Christians who were familiar with the Old Testament and were facing persecution, which tempted them to revert to Judaism.
2.
The Author of HebrewsWhile the author of Hebrews is not explicitly named, the letter is traditionally attributed to Paul or another early Christian leader who had a deep understanding of Jewish traditions and the new covenant in Christ.
3.
The EnlightenedThis term refers to those who have received the knowledge of the truth of the Gospel, having been exposed to the teachings and the power of the Holy Spirit.
4.
The Heavenly GiftThis likely refers to the gift of salvation and the experience of the Holy Spirit, which believers receive through faith in Jesus Christ.
5.
The Holy SpiritThe third person of the Trinity, who plays a crucial role in the life of believers, empowering and guiding them in their faith journey.
Teaching Points
The Seriousness of ApostasyHebrews 6:4 warns about the grave danger of apostasy, which is the deliberate turning away from the faith after having received the truth. This serves as a sobering reminder of the importance of perseverance in the Christian walk.
The Role of the Holy SpiritThe passage highlights the role of the Holy Spirit in enlightening believers. It is crucial to remain sensitive and obedient to the Spirit's leading to avoid falling away.
The Assurance of SalvationWhile the warning is severe, it also underscores the assurance that comes from a genuine, ongoing relationship with Christ. Believers are encouraged to examine their faith and ensure it is rooted in a true understanding of the Gospel.
Encouragement to PersevereThe broader context of Hebrews encourages believers to persevere in faith, drawing strength from the community of believers and the promises of God.
Bible Study Questions and Answers
1.What is the meaning of Hebrews 6:4?
2.What does "enlightened" in Hebrews 6:4 imply about a believer's spiritual journey?
3.How can we ensure we don't "fall away" as warned in Hebrews 6:4?
4.How does Hebrews 6:4 connect with Jesus' parable of the sower?
5.What role does the Holy Spirit play in the enlightenment mentioned in Hebrews 6:4?
6.How can we support others to remain steadfast, avoiding the warning in Hebrews 6:4?
7.Does Hebrews 6:4 imply that salvation can be lost after receiving the Holy Spirit?
8.How does Hebrews 6:4 align with the doctrine of eternal security?
9.What historical context influenced the writing of Hebrews 6:4?
10.What are the top 10 Lessons from Hebrews 6?
11.Hebrews 6:4–6: If repentance becomes “impossible” for those who fall away, how does that align with the Bible’s broader message of limitless grace and forgiveness?
12.Is the Trinity visible in heaven?
13.If Christianity is true, why do some ex-Christians claim their lives improved after deconverting?
14.What does "fall from grace" mean?What Does Hebrews 6:4 Mean
It is impossible for those who have once been enlightened- “It is impossible…” (Hebrews 6:4) signals a real, not merely rhetorical, barrier. The author is stressing that human effort cannot restore certain people to repentance once they cross a line God Himself has set (compareMatthew 19:26, where what is impossible for man is only possible for God).
- “Once been enlightened” describes people whose minds have been illumined by gospel truth. They have seen the light of Christ, much like “the true Light who gives light to everyone” (John 1:9). Paul prays that believers’ “eyes of your hearts may be enlightened” (Ephesians 1:18), showing that enlightenment refers to clear understanding, not mere curiosity.
- This is not casual exposure but a decisive moment of clarity; the writer’s warning is addressed to those who have sat under sound teaching, witnessed genuine faith, and acknowledged its truthfulness.
- The phrase underscores accountability: greater light brings greater responsibility (Luke 12:48). If people who know the truth still turn away, restoration is “impossible” on merely human terms.
Who have tasted the heavenly gift- “Tasted” is experiential language.Psalm 34:8 invites, “Taste and see that the LORD is good,” andHebrews 2:9 says Jesus “tasted death for everyone.” Taste is personal encounter, yet not necessarily full appropriation; it can stop short of wholehearted commitment.
- “The heavenly gift” points above all to Christ Himself and the salvation He brings (Romans 6:23). It also embraces blessings such as forgiveness (Ephesians 2:8) and eternal life (John 3:16).
- These individuals have sampled the riches of grace—perhaps enjoying fellowship, answered prayer, or the peace of God—yet they remain free to walk away. Their experience is genuine but not necessarily saving in the enduring sense Jesus describes inJohn 10:27-29 (“they will never perish”).
- The warning echoes Israel tasting manna yet craving Egypt (Numbers 11:4-6). Exposure without surrender can harden the heart (Hebrews 3:12-13).
Who have shared in the Holy Spirit- “Shared” means they have participated in the Spirit’s workings among God’s people.Acts 2:4 shows how the Spirit fills a community;Hebrews 2:4 speaks of gifts distributed by the Spirit.
- They may have felt conviction (John 16:8), witnessed miracles, or exercised spiritual gifts (Matthew 7:22-23). Such sharing is real but can be short-lived if the heart remains unregenerate (compare Saul prophesying in1 Samuel 10:10 yet later rejecting God).
- Scripture distinguishes between the Spirit’s external influence and His indwelling seal (Ephesians 1:13-14). Judas shared ministry power (Luke 9:1-2) yet never possessed saving faith.
- The gravity here lies in resisting the Spirit’s witness. Stephen warned, “You always resist the Holy Spirit” (Acts 7:51). Persistent resistance after rich experience leaves no further remedy (Hebrews 10:26-27).
summaryHebrews 6:4 paints a sober picture: people who have received clear illumination, sampled the riches of salvation, and participated in the Spirit’s work can still harden their hearts. For such, humanly speaking, restoration is impossible because they have rejected the fullest light God gives. The passage urges self-examination and perseverance, affirming that genuine faith endures (1 John 2:19) while also underscoring God’s faithfulness to keep those who truly belong to Him (John 10:28).
(4)
For it is impossible for those . . .--The connection of thought has been already explained (
Hebrews 6:3); the general meaning will be examined below (
Hebrews 6:6). It will be seen that the greater part of this long sentence is dependent on the word "renew" in
Hebrews 6:6, "It is impossible to renew again unto repentance those who were once," &c.
Those who were once enlightened.--This metaphor is introduced again inHebrews 10:32; neither there nor here does the context contain any notice or expansion of the figure. In that passage, however, it is applied generally to all who are addressed, and includes everything that was involved in the reception of the Christian faith. This inclusive application of the term (familiar from prophecy, from our Lord's own words, from Apostolic usage; seeActs 26:18;Ephesians 1:18;1Peter 2:9) throws light on the construction of the verse before us. As the words stand in the Authorised version, "enlightened" is but the first term of a series; but it is far more probable that the clauses which follow should be regarded as explanatory of the enlightenment itself: ". . . those who were once enlightened, having both tasted . . . and been made partakers . . . and tasted . . ." . . .
Verses 4-6. -
For it is impossible for those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. It is not, of course, implied that the Hebrew Christians had fallen into the condition thus described, or were near it; only that such a condition might be, and that, if they went back instead of advancing, they might arrive at it. The process intimated is that of complete apostasy from the faith after real conscious enjoyment of the gifts of grace. In such a case the hopelessness of the fall is in proportion to the privileges once enjoyed. This is the drift of the passage, though other views have been taken of its meaning, which will be noticed below. "Once enlightened" denotes the first apprehension of the light, which could be but once; when those that saw not began to see (
John 5:39); when the light of the gospel of the glory of Christ shone once for all upon believers (
2 Corinthians 4:4); when (according to the cognate passage,
Hebrews 10:26; cf.
Hebrews 10:32) they received the knowledge of the truth. The verb
φωτίζω means in the LXX." to enlighten by instruction," and was in common use in the early Church to express the enlightenment that accompanied baptism; whence baptism itself was called
φωτισμός. Thus Justin Martyr ('Apol.' 1:62) says,
Καλεῖται δὲ τοῦτο τὸ λοῦτρον φωτισμός ὡςφωτιζομένων τὴν διάνοιαν τῶν ταῦτα μανθανόντων Cf. the title of Chrysostom's 'Hem.' 49,
Πρός τοὺς μέλλοντας φωτίζεσθαι, Since the expression was thus commonly used as early as Justin Martyr, there may probably be in the text a special reference to baptism as the occasion of the enlightenment. But, if so, more is meant by the phrase than "those who have been once baptized:" an inward spiritual illumination is plainly pointed to; and it would not have been said of Simon Magus that he had been "once enlightened" in the sense intended. And this is indeed the real meaning of
φωτισμός as applied to baptism by Justin Martyr, as his explanation, above quoted, shows. So also Chrysostom ('Hem.' 116.), "The heretics have baptism, but not
enlightenment (
φωτισμα); they are baptized indeed as to the body, but in the soul they are not
enlightened; as also Simon was baptized, but was not enlightened." This consideration is important in view of one misapplication of the passage before us, which will be noticed below. But, further, those whom it is impossible to renew unto repentance are supposed not only to have been enlightened, but also to have "tasted of the heavenly gift," the emphatic word here being apparently
γενσαμένους: they have had
experience as well as knowledge (cf.
Psalm 34:8, "Oh, taste and see that the Lord is good;" and
1 Peter 2:3, "If so be ye have tasted that the Lord is gracious"). The word "gift" (
δωρεά) is elsewhere used both for that of redemption generally (
Romans 5:15-17), and especially, and most frequently, for the gift of the Holy Ghost (cf.
2 Corinthians 9:15, "Thanks be to God for his unspeakable Gift"). They have become also
partakers of the Holy Ghost, not merely been within the range of his influence, but actually shared it; and
tasted (the same word as before, and with the same meaning, though here followed by an accusative) what is further spoken cf. The expression
ῤήματα occurs,
Joshua 21:45;
Joshua 23:15;
Zechariah 1:13, for gracious Divine utterances. The idea of the Word of God being what is "tasted" may be suggested by
Deuteronomy 8:3, quoted by our Lord in
Matthew 4:4, "Man shall not live by bread alone, but by every word that proeeedeth out of the month of God." By the
powers (
δυνάμεις) are to be especially understood (as in
Hebrews 2:4 and elsewhere in the New Testament) the extraordinary ones in which the gift of the Holy Ghost was manifested, the
χαρίσματα of the apostolic Church. But why said here to be
μέλλοντος αἰῶνος? For the meaning of this expression, see under
ἐνσχάτεν τῶνἠμερῶν τούτων (
Hebrews 1:1), and
οἰκουμένην τὴνμέλλουσαν (
Hebrews 2:5). It denotes the predicted age of the Messiah's triumph. And if (as has appeared most probable, and as
μέλλοντος here seems evidently to imply) that age was regarded as still future, not properly beginning till the second advent, still the "powers" spoken of are of it, being earnests and foretastes of a new order of things (cf.
Ephesians 1:14, where the "Holy Spirit of promise" is called "the earnest of our inheritance;" also
2 Corinthians 1:22;
2 Corinthians 5:5). There are other passages in which Christians are regarded as already in the dawn of the future daybreak, and irradiated by the coming glory. The
falling away (
παραεσόντας) after such enlightenment and such experience means (as aforesaid) total apostasy from the faith. This appears from the expressions that follow, and still more from those in the cognate passage,
Hebrews 10:26-31. "Non
relapses mode dicit in pristina, sed nova pernicie
praeterlapsos a toto statu illo lautissimo, simulque a fide, spe, et amore" (Bengel). Such an utter apostasy was possible to Hebrews oscillating between Church and synagogue: they might be so drawn at last into the atmosphere of the latter as, with the unbelieving Jews, to reject with contumely, and so to themselves recrucify, the Son of God. The force of "to themselves" is illustrated by
Galatians 6:14, where St. Paul says that he so glories in the cross of Christ that through Christ the world is crucified to him, and he to the world;
i.e. all fellowship between him and the world is broken off. So here the
ἑαυτοῖς implies the breaking off of all fellowship with what a man is said to crucify. "They crucify again the Son of God, repeating what their fathers had done formerly when they gave him over to the death of the cross; and this, be it observed, still more culpably., since it is after personal experience proving him to be "the Son of God." And they not only make him as one dead to themselves: they also expose him (
παραδειγματίζοντας: cf.
Numbers 25:4, LXX.) to the reproach and mockery of the world. "Ostentantes,
scil aliis" (Bengel). The above explanation is adopted from Delitzsch. Be it observed next what is said of those who do this - not that no repentance can henceforth avail them, but that even
unto repentance it is impossible to renew them. Such falling away after such experience precludes the possibility of repentance. On such persons the powers of grace have been exhausted. It is not in the nature of things that they should return to Christ, or see the things that belong unto their peace any more. The correspondence between the state here described and the consequence of the "blasphemy against the Holy Ghost" (
Matthew 12:31;
Mark 3:28;
Luke 12:10) suggests itself at once; our Lord's words, in speaking of that unpardonable sin, being rightly supposed to point to obduracy in spite of experience of the Holy Spirit's power. Especially obvious is the correspondence with St. Luke's account of the Savior's warning - one of the not infrequent instances of resemblance between our Epistle and the writings of that evangelist. For St. Luke records the saying as spoken, not to the Jews on the occasion of their attributing Christ's works to Beelzebub, but to the disciples themselves, after a warning to them against "the leaven of the Pharisees," and against being moved by the fear of men, and immediately after the words, "He that denieth me before men shall be denied before the angels of God." Compare also the "sin unto death" spoken of by St. John (
1 John 5:16). Misconceptions of the drift of this passage, once prevalent, or possible, remain to be noticed.
(1) It has been from early times a main support of the strict Church discipline according to which deadly sin committed after baptism precludes re-admission to Church communion. It was so cited by Tertullian as early as the second century ('De Pudicitia,' cf. 20), and in the third used to justify the Novatians in their refusal of communion, even after penance, to thelapsi. The passage, as above explained, was really irrelevant, since it refers, not to the treatment by the Church of penitents, but to the impossibility of some persons being brought to penitence at all.
(2) The Catholic Fathers, rightly rejecting the Novatian position, generally understood the text as forbidding the iteration of baptism; thus turning it against the Novatians, who rebaptized those who joined their communion. So Ambrose, Theodoret, and others. But, though their position on this subject was in itself sound, the passage, as above explained, is as irrelevant to it as to that of the Novatians.
(3) This, and the other texts referred to in connection with it, have led some Christians to despair of salvation, however anxious for it, under the idea that they had themselves committed the unpardonable sin. This desperate view goes beyond that of the Novatians, who only precluded from Church communion, not of necessity from the mercies of God (Socrates, 'Hist. Eccl.,' 4:21). But the very state of mind of those who entertain such fears is a sign that they are not of those to whom this text applies. They cannot have entirely fallen from grace, if they have the grace to repent and long for pardon.
(4) Calvin's predestinarian views compelled him and his followers to do violence to the plain meaning of the passage. Holding the doctrine of theindefectibility of grace, which involved
(a) that one really regenerate cannot fall away, and
(b) that consequently one who falls away cannot have been really regenerate, he had to explain away the clauses descriptive of the grace enjoyed, as meaning only a superficial experience of it. With this view he laid stress on the wordγευσαμένους as meaning "summis labris gustare." Only dogmatic prejudice could have suggested such a sense of the word as intended in this place, any more than inHebrews 2:9, where it is plainly inadmissible. Nor can an impartial reader fail to see in the whole accumulation of pregnant clauses an intention of expressing the very reverse of a mere apparent and delusive experience of saving grace. The depth of the experience is, in fact, a measure of the hopelessness of the fall. Art. XVI. of the English Church is a protest against all the erroneous conclusions above specified.Vers, 7, 8 -For land which hath drunk in the oft-coming rain upon it, and bringeth forth herbs meet for them for whom (not, as in A.V., "by whom")it is also tilled, receiveth blessing from God; but if it beareth thorns and thistles (not, as in A.V., "thatwhich beareth"),it is rejected, and nigh unto cursing, whose end is to be burned (literally,for burning; cf.Isaiah 44:15,ἵνα ῇ ἀνθρώποιςεἰς καῦσιν). The illustration is apt and close. Observe that the "land which hath drunk," etc., is the subject in ver. 8, as well as of ver. 7, as is shown by the absence of an article beforeἐκφέρουσα. Hence the unproductive as well as the fruitful soil is supposed to have received, and not only received but imbibed also, abundant supplies of rain. Its failure is its own fault, and it is regarded as responsible for it, and deserving of its final fate. This exactly illustrates the case of those who "fall away" after not only receiving abundantly, but also taking in so as to be filled with the "gracious rain" of the Holy Spirit. The only difference is that in their case, free-will being a constituent of their productive power, the responsibility figuratively attributed to the land is real (cf.ἐκουσίως ἁμαρτανόντων,Hebrews 10:26). For similar illustrations drawn from unproductiveness in nature in spite of culture,cf.Isaiah 5:4 andLuke 20:23. The "blessing from God" refers to the view, pervading the Old Testament, of fruitfulness being the result and sign of the Divine blessing on the land (cf.Genesis 27:27, "The smell of my son is as the smell of a field which the Lord hath blessed"). And it is further implied that incipient fruitfulness is rewarded by more abundant blessing, according to our Lord's words,Matthew 13:12, "Whosoever hath, to him shall be given," andJohn 15:2, "Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." The "thorns and thistles," connected with a curse on the ground, seem suggested byGenesis 3:17, 18,Απικατάρατος ἡ γῆ ἐν τοῖς ἕργοις σουἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι. LXX. (cf. "Cursed shall be the fruit of thy land,"Deuteronomy 28:18). It is to be observed, further, that the land, though bearing thorns instead of fruit, is not spoken of as yet under the final curse, but only nigh unto it, so as to avoid even a remote suggestion that the Hebrew Christians had actually reached the hopeless state.But, unless fruitfulness should ensue, they are warned of the inevitable end by the fate of thorns and thistles, which is, not to be garnered, but to be burnt (cf.2 Samuel 23:6, "The sons of Belial shall be all of them as thorns thrust away.... and they shall be utterly burned with fire in the same place;" cf. alsoDeuteronomy 29:23, "The whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth thereon" - a state of final hopeless barrenness).
Parallel Commentaries ...
Greek
[It is] impossibleἈδύνατον(Adynaton)Adjective - Nominative Neuter Singular
Strong's 102:Of persons: incapable; of things: impossible; either the inability, or that which is impossible. Passively, impossible.for those whoτοὺς(tous)Article - Accusative Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.have once been enlightened,φωτισθέντας(phōtisthentas)Verb - Aorist Participle Passive - Accusative Masculine Plural
Strong's 5461:From phos; to shed rays, i.e. To shine or to brighten up.[who] have tastedγευσαμένους(geusamenous)Verb - Aorist Participle Middle - Accusative Masculine Plural
Strong's 1089:(a) I taste, (b) I experience. A primary verb; to taste; by implication, to eat; figuratively, to experience.theτῆς(tēs)Article - Genitive Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.heavenlyἐπουρανίου(epouraniou)Adjective - Genitive Feminine Singular
Strong's 2032:From epi and ouranos; above the sky.gift,δωρεᾶς(dōreas)Noun - Genitive Feminine Singular
Strong's 1431:A (free) gift, a gift (without repayment). From doron; a gratuity.[who] have sharedγενηθέντας(genēthentas)Verb - Aorist Participle Passive - Accusative Masculine Plural
Strong's 1096:A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.in [the] HolyἉγίου(Hagiou)Adjective - Genitive Neuter Singular
Strong's 40:Set apart by (or for) God, holy, sacred. From hagos; sacred.Spirit,Πνεύματος(Pneumatos)Noun - Genitive Neuter Singular
Strong's 4151:Wind, breath, spirit.
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NT Letters: Hebrews 6:4 For concerning those who were once enlightened (Heb. He. Hb) 
