Hebrews 6 is one of the primary “apostasy passages” in the book of Hebrews. This chapter in particular has been a source of debate between Calvinists and Arminians. But there is even disagreement among Calvinists as to how to interpret it. Of course, no one reads a passage in isolation, and we should not do so here. For as we will see, the language in this passage is not always decisive and must be read in light of other Scripture texts. As it is said, “Scripture interprets Scripture.”
After the author of Hebrews said it was hard to explain Melchizedek because some Christians “have become dull of hearing” (Hebrews 5:11, NASB 1995), he then exhorted his hearers to move beyond the spiritual milk, “the elementary principles” of God’s Word and to move on to “solid food” (5:12-14). He is not calling us to abandon the first principles of Christianity, but to build on them. The author calls us to not lay again “a foundation of repentance from dead works” (6:1)—implying there are some in the church who are unconverted and doing works with no spiritual life. We are therefore to “press on to maturity… And this we will do, if God permits” (6:1, 3).
The Danger of Falling Away (Hebrews 6:4-8)
Hebrews 6:4 begins with the word “for,” as it gives the reason why we must press on. There is the danger of apostasy:
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, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. (Hebrews 6:4-6)
There are at least three views of the subject of this disputed passage:
These are regenerate Christians who can and do fall from grace.
These are regenerate Christians but it is only hypothetical that they can fall away—meaning that if they could fall, they would never be renewed again.
These are unregenerate people who have enjoyed a significant degree of knowledge but go on to reject it.
The first view is the Arminian view. Charles Hodge noted that the second view was the majority view of the Presbyterian church in his day (the mid-1800s), but he said that the third view is “also reasonable” (and the view he takes).[1] The second (hypothetical) view is common among the Reformed. But I think the third view—in agreement with Hodge and common among older Reformed theologians—makes best sense of the passage.
The Unpardonable Sin (Hebrews 6:6)
Before looking at vv. 4-5, we need to look at v. 6, which speaks of a “falling away” where “repentance” would “crucify to themselves the Son of God and put Him to open shame.” It is saying that there is a sin for which there is no forgiveness.
What is the sin here? Some say this refers to any heinous sin, and thus they render “impossible” (v. 4) as “difficult.” However, this word means “impossible,” as it does throughout the book—“it is impossible for God to lie” (6:18), “it is impossible for the blood of bulls and goats to take away sins” (10:4), and “without faith it is impossible to please Him” (11:6). Many in the early church understood this as any sin after baptism, taking “enlightened” to refer to baptism and spiritual illumination. But this is not obvious from the language here.
Others, including many Reformed theologians, say this refers to the unpardonable sin mentioned in the Gospels. According to Hodge, this was the view of the majority of the American Presbyterian church.[2] Likewise, Calvin held Hebrews 6 and 10 refer to the “unforgivable sin” (Institutes 3.3.21–24). Westminster divine William Gouge agreed—“The fore-mentioned spightfull acts, after such mercies received, do manifestly demonstrate, that the sin here spoken of, is the sin against the Holy Ghost.” In support of this view, many cite the parallel of Hebrews 10:26-29:
For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins… How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? (Hebrews 10:26, 29)
While Hebrews 6:4 speaks of some who were “enlightened” and then fall away, Hebrews 10:26 speaks of willful sin after “receiving the knowledge of the truth.” Hebrews 10:29 specifically speaks of “insulting” the Holy Spirit, which is a form of blasphemy. Thus, many have connected the apostasy in Hebrews to the unpardonable sin of “blasphemy against the Spirit,” which Christ spoke of:
Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin. (Mark 3:28-29; cf. Matthew 12:31-32)
Similar to the sin in Hebrews 6 and 10, there is no repentance from blasphemy against the Spirit. These passages all speak of a sin that is unforgivable. But blasphemy in general can be repented of and forgiven, as Jesus even says (Mark 3:28; cf. Ephesians 4:31; Colossians 3:8). It therefore makes sense that the “unpardonable sin” is not just generic blasphemy against the Spirit, but a particular form of blasphemy undertaken in apostasy. This is what some of the Jews committed during Jesus’ day—they were men in the covenant who apostatized by rejecting the Christ (Mark 3:22), and thus they would never be forgiven. Luke 12:10 also speaks of blasphemy against the Spirit not being forgiven, but the context there is publicly denying Christ before men (Luke 12:9). This is the “sin leading to death” (1 John 5:16).
Thus, according to this view that Hebrews 6 and 10 refer to the unpardonable sin, “falling away” in Hebrews 6:6 is trampling the blood of Christ and outraging the Spirit after having received extraordinary light and knowledge. This could still fit with the hypothetical view of Hebrews 6, but it fits best with the third view above that this is not hypothetical warning but a real warning for Christians (as Hodge held).[3] This is a real warning against hypocritical faith that commits the unpardonable sin.
If this is correct, then this provides great motivation for moving beyond the first principles of religion and pressing on to spiritual maturity. The “for” in v. 4 indicates there is a very real danger of apostasy. This is not saying you can “lose your salvation,” as Arminians claim. Rather, it is saying that it is possible that you could only be enlightened and not regenerate. This is especially the case if you are spiritually immature and only feeding on milk (5:11-14). While I disagree with the hypothetical view, I would also add that we should not presume upon such a hypothetical view. Do not be presumptuous in hearing these warnings. Do not think, “Oh that obviously cannot refer to me.” For true faith “trembl[es] at the threatenings” of Scripture (WCF 14.2).
Falling Away from a Legal Connection to the Covenant
Let me add what I hope is a helpful theological point here. Calvinists speak of God’s election of people unto salvation. In His great mercy, God elects us, and that is why we believe. This is in contrast to Arminianism, which affirms Scripture’s language of election but says it is based on God’s foreknowledge. Arminians say that God foresaw who would believe and then calls them the “elect.” This undermines the very meaning of election, since election refers to God’s choosing (Romans 9:15-16).
As Calvinists, we affirm God’s gracious election. But we also deny that election can be lost. We deny that salvation can be lost. The regenerate will persevere unto the end by God’s grace.
How then does this fit with Hebrews 6? Some Calvinists get scared of this language in v. 6 about “falling away” and thus seek to take the warning as hypothetical. Contrary to this, I want to affirm that Christians can indeed “fall away.” But the question is “fall away” from what? It is not a falling away from election, but a falling away from the covenant. Apostasy is covenant-breaking.
Thus, we must distinguish between covenant and election. The covenant is broader than election. All the elect are in the covenant (once they come to faith). But not all in the covenant are elect. There is a legal status of covenant membership. This status is outwardly marked by baptism. But just because you have that legal status does not mean you fully partake of the covenant and its benefits.
There is also a vital aspect of the covenant. And that comes through faith. To receive the full benefits of Christ and His covenant, we must receive Him by faith. This is called the “dual aspect” of the covenant. There have been different ways of making this distinction—I am making the ‘legal-vital’ distinction. I think this theological paradigm helps make sense of the apostasy passages. Apostates fall away from their legal connection to Christ and His covenant.
Were Apostates Regenerate?
We can now address v. 4, which speaks of those who have been “enlightened,” have “tasted of the heavenly gift,” and have been made “partakers” of the Holy Spirit.” I think the first two are synonymous, based on the Greek construction. “Enlighted” and “tasting the heavenly gift” refer to having received the light of true knowledge and having even enjoyed it (cf. 10:26). But this is a hypocritical and temporary faith that only “tastes” and does not eat. It is not justifying faith. As William Gouge said:
Hypocriticall and temporary faith is set out by tasting onely, as opposed to eating; and this is the faith here meant. But justifying, and saving Faith is set forth by tasting, as it implyeth participation of a thing. This cannot be here meant, because this kind of faith never falleth away.
“Partakers of the Holy Spirit” could refer to the saving influence of the Spirit, as Arminians hold. However, nothing in the text requires this. More likely, this refers to receiving the ordinary influences of the Spirit and/or receiving the Spirit so as to prophesy and work miracles (which could be true even of unbelievers such Balaam). Some unbelievers even did works by the Spirit, as Jesus said in Matthew 7:22-23: “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’” Jesus does not dispute such claims but simply says, “And then I will declare to them, ‘I never knew you; depart from me, you who practice lawlessness.’”
Hebrews 6:5 then speaks of having “tasted the good word of God and the powers of the age to come.” Such persons have somewhat appreciated God’s Word, seeing its excellencies, including His promises. Again, the language is only of “tasting” (not eating). Calvin, after speaking of God preserving His elect, said here:
I cannot admit that all this is any reason why he should not grant the reprobate also some taste of his grace, why he should not irradiate their minds with some sparks of his light, why he should not give them some perception of his goodness, and in some sort engrave his word on their hearts. Otherwise, where would be the temporal faith mentioned by Mark 4:17? There is therefore some knowledge even in the reprobate, which afterwards vanishes away, either because it did not strike roots sufficiently deep, or because it withers, being choked up.
Thus, Calvin appeals to Mark 4:17 in the parable of the sower. There Jesus speaks of four types of seed, where one receives the Word “with joy” (Mark 4:16). However, as Mark 4:17 says, “they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away.” So even our Lord spoke of a temporary faith that vanishes away. Calvin added, “And by this bridle the Lord keeps us in fear and humility; and we certainly see how prone human nature is otherwise to security and foolish confidence.” That is, we do not know whether we are those who have only experienced the limited taste of grace. And so we must take heed and press on.
The conceptual parallels between Hebrews 6 and Mark 4 are significant. Though using different Greek words, both passages speak of “falling away” (σκανδαλίζονται in Mark 4:17; παραπεσόντας in Hebrews 6:6). Yet both also use similar plant language. Hebrews 6:7-8 illustrates the point of 6:4-6 with figurative language:
For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.
The good ground drinks the rain and brings forth vegetation. This receives God’s “blessing.” But the ground that does not drink the rain yields only thorns and thistles. The bad fruit will be burned up. It is worthless and “cursed.” That is often covenantal language, tied with the covenant curses (Galatians 3:10, 13).
Hebrews 6 thus uses the language of a person who does not produce fruit and faces judgment. This is consistent with Jesus’ language in His parable of the sower, which also speaks of some who hear the Word but become “unfruitful” (Mark 4:19). Yet the seed on the good soil “hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold” (Mark 4:20).
The judgment language of Hebrews 6:8 is found in Jesus’ other teaching, such as the parable in Luke 13:6-9, which speaks of a fruitless fig tree—“if it bears fruit next year, fine; but if not, cut it down” (Luke 13:9). While Hebrews 6:8 speaks of the thorns and thistles being “burned,” Jesus in Matthew 7:19 says, “Every tree that does not bear good fruit is cut down and thrown into the fire.”
Apostates Who Cannot Repent
We see then from Hebrews 6:4-6 that those who experience these things and then “fall away”—apostatize—are unable to repent. It is “impossible.” Why? Because to seek to repent from this unforgivable sin is to “again crucify to themselves the Son of God and put Him to open shame” (v. 6). This gets at the fact that apostates give full assent to the crucifixion of Christ. They consent with those who killed Him and rejoiced in doing so. Apostates reenact the shame of Christ’s crucifixion.
It is not that God is unable to restore them, as if He lacks the power. Rather, He is unwilling to restore such apostates. They commit the unpardonable blasphemy of the Spirit. This is similar to how God shut the wilderness generation out of the Promised Land (Numbers 14; Hebrews 3–4). This is similar to how Esau was rejected after he sold his birthright—“For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears” (Hebrews 12:17). God leaves such persons in their sin and does not interfere with their hardness of heart.
I should note that some argue the apostasy in v. 6 does not refer to eternal damnation, but some sort of temporal judgment.[4] However, throughout Hebrews, apostasy is equated with condemnation. The language is described as “falling away from the living God” (3:12), “falling away” (6:6), “sinning willfully” (10:26), and “refusing God” (12:25). This is, as Calvin says, a “total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.”
Convinced of Better Things (Hebrews 6:9-12)
While Hebrews 6 calls Christians to maturity and then warns against the danger of falling away, it also gives hope. The warning is serious. But the author of Hebrews was confident that most of his hearers had saving faith—“But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way” (6:9)
The author makes clear that he is confident of better things for his hearers, though he speaks with such warnings (“speaking in this way”). He does not say his warnings are only hypothetical. They are real. But his confidence is that they will heed the warning and press on in maturity. His reasoning is found in v. 10—“For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints.”
God does not forget things. How can He? For He is all-knowing. And in the case of Christians exhibiting genuine good works and love for God, He will not forget. He will not forget His promises. And He will lead us unto continued faithfulness toward Him. But as part of His leading, His Word exhorts us:
And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises. (Hebrews 6:11-12)
So we have in vv. 11-12 a call to be diligent in our faith. Just as we have “shown” love toward God (v. 10), He calls us to also “show” diligence (v. 11). Diligence “so as to realize the full assurance of hope until the end” (v. 11). When we hear these warning passages in Hebrews, it may shake our “assurance” in Christ. But that is okay for a time—we do not want a false assurance of salvation. We want an assurance of a salvation that is truly there because of genuine faith. We want a faith that trembles at God’s warnings (WCF 14.2).
Diligence will lead us to not be “sluggish” (v. 12). This same word was translated “dull” in 5:11 (“dull of hearing”). So diligence is contrasted with sluggishness. We must not be dull but attentive. Not lazy but diligent.
In our diligence, we must seek to be “imitators of those who through faith and patience inherit the promises” (v. 12). We should imitate those named in the Hall of Faith (Hebrews 11). But here we may note that there are those who have gone ahead of us who have patiently trusted God and inherited His promises—not only our Lord Jesus, but also the apostles, as well as Old Testament saints who overcame struggles and trials through faith.
So we must look to the “promises” of God. Israel in the wilderness did not believe the promises. They complained and rebelled against the Lord. The “fell away.” And thus they did not enter God’s Sabbath rest. We should not imitate Israel but instead imitate men like Abraham, who “having patiently waited…obtained the promise” (Hebrews 6:15).
Perseverance of the Saints
As we conclude, let us consider the “perseverance of the saints,” of which Calvinists are so fond of speaking. It is the doctrine that God’s people will persevere in the faith unto death. But note that perseverance is not idle. It is perseverance through faith. Or as we see in v. 11, perseverance through diligence. We do not passively finish the race of faith. But we actively conquer sin and overcome temptation. We trust God’s promises, look to Christ, and diligently enter God’s Sabbath rest. As Hebrews 4:11 says, “Therefore let us be diligent to enter that rest.”
We see in Hebrews 6 (and Mark 4) that hypocritical faith can go quite far in imitating real faith. Which is why all of us should take heed lest we fall. True faith will take these warnings seriously, repent of any slothfulness, and press on in Christ. Hypocritical faith will not take heed and will eventually fall from the covenant and put Christ to shame.
Do not imitate faith in Christ with hypocritical, temporary faith. But imitate those who through genuine faith inherited the promises. This takes patience. Things do not come right away. God’s promises unfold in this life. But most of the fulfillment we await comes at the end, after we have persevered for many years or decades. So let us be diligent. And this we will do, if God permits.
[1] Charles Hodge, Exegetical Lectures and Sermons on Hebrews, ed. William Vandoodewaard (Banner of Truth, 2019), 46.
[2] Ibid.
[3] Ibid., 47.
[4] Randall C. Gleason, “A Moderate Reformed View,” in Four Views on the Warning Passages in Hebrews, ed. Herbert T. Bateman IV (Grand Rapids: Kregel, 2017), 336–77. Gleason argues the severe warnings were addressed to Jewish Christians facing persecution from Jews prior to the destruction of Jerusalem in A.D. 70.
