@synergy -that was the one point, version,
here is the other
Hebrews 6:4–6 (NASB95)
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.
Greek Grammar and Syntactical Analysis:
τοὺς ἅπαξ φωτισθέντας —
“those who were once enlightened”; aorist passive participle of φωτίζω,
pointing to a definite past experience, typically associated with conversion or baptism (cf. Hebrews 10:32).
γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου —
“having tasted the heavenly gift”; aorist middle participle of γεύομαι,
indicating real experience, not a superficial one. Compare γευσάμενον θανάτου in Hebrews 2:9 where Christ “tasted death.”
μετόχους γενηθέντας Πνεύματος Ἁγίου —
“having become partakers of the Holy Spirit”; aorist passive participle of γίνομαι,
indicating a definitive transformation or participation.
καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος —
“and tasted the good word of God and the powers of the age to come”; the parallel structure amplifies the genuine spiritual experience.
καὶ παραπεσόντας —
“and have fallen away”; aorist active participle of παραπίπτω,
used only here in the NT, meaning a decisive moral and spiritual fall.
ἀνακαινίζειν εἰς μετάνοιαν —
“to renew again to repentance”; present active infinitive of ἀνακαινίζω, indicating an ongoing or repeated action that is no longer possible for them.
Early Church Witnesses:
Tertullian (On Modesty, 20): Argues from this text that post-baptismal sins-especially grievous ones-were not easily remitted.
Origen (Homilies on Hebrews, Fragments): Interprets this passage as referring to baptized believers who willfully reject Christ, warning that their return is extremely difficult but not absolutely impossible.
Counter to Non-Salvific Interpretation:
PreceptAustin argues that these individuals were “not saved in a salvific sense.” This view is untenable for several reasons:
The compound descriptions (enlightened, tasted the heavenly gift, partakers of the Holy Spirit) far exceed any peripheral or superficial exposure.
The use of γευσάμενοι and μετόχους
elsewhere in Hebrews consistently refers to real spiritual participation (cf. Hebrews 3:1, 14).
There is no suggestion in the text that these were simply “close to conversion”;
the grammar and context indicate they were regenerate.
II. Hebrews 10:26–29 (NASB95)
For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. 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?
Greek Grammar and Syntactical Analysis:
Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν —
“for if we go on sinning willfully”; present active participle of ἁμαρτάνω, with ἑκουσίως (willingly, deliberately), indicating a habitual, unrepentant attitude.
μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας —
“after receiving the knowledge of the truth”; aorist active infinitive of λαμβάνω, indicating a completed act of reception.
οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία — “
there no longer remains a sacrifice for sins”; ἀπολείπεται (present passive), implying a present, ongoing lack.
τὸ αἷμα τῆς διαθήκης ἡγιάσθη —
“the blood of the covenant by which he was sanctified”; aorist passive of ἁγιάζω,
showing the subject had been truly sanctified.
Exegetical Notes:
Verse 29 explicitly says the individual was sanctified by the blood of the covenant, which cannot apply to anyone except a true believer.
The tripartite description: “trampled under foot the Son of God,” “regarded the blood as unclean,” and “insulted the Spirit of grace”
can only refer to apostasy from a position of real knowledge and sanctification.
Hebrews 6:4–6 and 10:26–29 refer not to hypothetical cases or superficial believers, but to real Christians who apostatize. These passages affirm that perseverance is not automatic and that warnings against falling away are directed at those genuinely in the covenant.
Interpretations denying this flatten the richness of the Greek grammar and the theological weight of the warnings.
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Brother, I am not trying to go along with the popular view just for its own sake. After carefully examining the grammar of the passage, this is what I believe to be correct. I simply cannot exegete this text any other way without doing injustice to God's word. At the same time, I do believe in eternal security and in the perseverance of the saints, though how perseverance is commonly understood is not really my concern here.
You have brought up one of those deeply paradoxical passages. On one hand, it appears that a believer in Christ could forfeit salvation. On the other hand, I could show you dozens of passages that affirm it is impossible for a true believer to be snatched out of Christ's hand.
I hope this gives some clarity. Scripture often speaks in paradoxes, both in triads and in paired tensions. We must rely on the Holy Spirit more than ever to rightly divide the word of truth and to walk carefully in what has been written.
Took me a while to put this together, hope you appreciate it.
Way too much disagreements on this forum brother.
Johann