John Calvin Commentary Hebrews 6:4

"For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit," — Hebrews 6:4 (ASV)

For it is impossible, etc. This passage has caused many to reject this Epistle, especially since the Novatians armed themselves with it to deny pardon to the fallen. Therefore, those in the Western Church, in particular, refused the authority of this Epistle, because the sect of Novatus troubled them; and they were not sufficiently familiar with the truth to be able to refute it by argument.

But when the Apostle's purpose is understood, it then becomes evident that there is nothing here that supports such a delirious error. Some who hold the authority of the Epistle sacred, while they attempt to dispel this absurdity, yet do nothing but evade it. For some interpret "impossible" to mean rare or difficult, which is entirely different from its meaning.

Many limit it to that repentance by which catechumens in the ancient Church were accustomed to be prepared for baptism, as if, indeed, the Apostles prescribed fasting or similar things to the baptized. And then what significant thing would the Apostle have said by denying that repentance, an accompaniment of baptism, could be repeated?

He threatens with God's severest vengeance all those who would cast away the grace that had been once received. What weight would the sentence have had to shake the secure and the wavering with terror if he only reminded them that there was no longer room for their first repentance? For this would apply to every kind of offense. What then is to be said? Since the Lord gives the hope of mercy to all without exception, it is entirely unreasonable that anyone, for any reason whatsoever, should be excluded.

The crux of the question is in the word fall away. Whoever then understands its meaning can easily extricate himself from every difficulty. But it must be noted that there is a twofold falling away: one particular, and the other general. He who has offended in anything, or in any way, has fallen away from his state as a Christian; therefore all sins are instances of falling away. But the Apostle is not speaking here of theft, or perjury, or murder, or drunkenness, or adultery; rather, he refers to a total defection or falling away from the Gospel, when a sinner does not offend God in some one thing, but entirely renounces His grace.

And so that this may be better understood, let us consider a contrast between the gifts of God, which he has mentioned, and this falling away. For he falls away who forsakes the word of God, who extinguishes its light, who deprives himself of the taste of the heavenly gift, who relinquishes participation in the Spirit. Now this is entirely to renounce God.

We now see whom he excluded from the hope of pardon: namely, the apostates who alienated themselves from the Gospel of Christ, which they had previously embraced, and from the grace of God. This happens to no one except to him who sins against the Holy Spirit. For he who violates the second table of the Law, or transgresses the first through ignorance, is not guilty of this defection. Nor does God indeed deprive anyone of His grace so completely as to leave them with nothing remaining, except for the reprobate.

If anyone asks why the Apostle mentions such apostasy here while addressing believers, who were far from such heinous treachery, to this I answer that he pointed out the danger in time, so that they might be on their guard.

And this ought to be noted, for when we turn aside from the right way, we not only excuse our vices to others, but we also deceive ourselves. Satan stealthily creeps up on us and gradually allures us by hidden arts, so that when we go astray, we do not know that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin. We may observe this daily in many people.

Therefore, the Apostle does not without reason forewarn all Christ's disciples to beware in time, for continued sluggishness commonly ends in lethargy, which is followed by alienation of mind.

But we must note in passing the names by which he describes the knowledge of the Gospel. He calls it illumination; it therefore follows that people are blind until Christ, the light of the world, enlightens them. He calls it a tasting of the heavenly gift; intimating that the things Christ confers on us are above nature and the world, and that they are nevertheless tasted by faith.

He calls it the participation of the Spirit; for it is He who distributes to everyone, as He wills, all the light and knowledge that one can have. For without Him no one can say, Jesus is the Lord (1 Corinthians 12:3); He opens for us the eyes of our minds and reveals to us the secret things of God.

He calls it a tasting of the good word of God; by which he means that God's will is revealed in it, not in just any way, but in such a way as to sweetly delight us. In short, this title points out the difference between the Law and the Gospel, for the Law has nothing but severity and condemnation, but the Gospel is a sweet testimony of God’s love and fatherly kindness towards us.

And lastly, he calls it a tasting of the powers of the world to come; by which he intimates that by faith we are, as it were, admitted into the kingdom of heaven, so that in spirit we see that blessed immortality which is hidden from our senses.

Let us then know that the Gospel cannot be rightly known otherwise than by the illumination of the Spirit, and that, being thus drawn away from the world, we are raised up to heaven, and that knowing the goodness of God, we rely on His word.

But here a new question arises: how can it be that he who has once made such progress should afterwards fall away? For God, it may be said, effectually calls none but the elect, and Paul testifies that those are truly His sons who are led by His Spirit (Romans 8:14); and he teaches us that it is a sure pledge of adoption when Christ makes us partakers of His Spirit.

The elect are also beyond the danger of finally falling away; for the Father who gave them to Christ His Son to be preserved is greater than all, and Christ promises to watch over them all so that none may perish.

To all this I answer that God indeed favors only the elect with the Spirit of regeneration, and by this they are distinguished from the reprobate; for they are renewed after His image and receive the earnest of the Spirit in hope of the future inheritance, and by the same Spirit the Gospel is sealed in their hearts.

But I cannot admit that all this is any reason why He should not also grant the reprobate 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 way engrave His word on their hearts. Otherwise, where would be the temporary faith mentioned in Mark 4:17? Therefore, there is some knowledge even in the reprobate, which afterwards vanishes, either because it did not strike sufficiently deep roots, or because it withers, being choked.

And by this bridle the Lord keeps us in fear and humility; and we certainly see how prone human nature is otherwise to false security and foolish confidence. At the same time, our concern ought to be such that it does not disturb the peace of conscience. For the Lord strengthens faith in us while He subdues our flesh; and thus He would have faith remain and rest tranquilly as in a safe haven, but He exercises the flesh with various conflicts, so that it may not grow unrestrained through idleness.