Hebrews 6:6

if they shall fall away This is one of the most erroneous translations in the A.V. The words can only mean "and have fallen away" (comp. Hebrews 2:1; Hebrews 3:12; Hebrews 10:26; Hebrews 10:29), and the position of the participle gives it tremendous force. It was once thought that our translators had here been influenced by theological bias to give such a rendering as should least conflict with their Calvinistic belief in the "indefectibility of grace" or in "Final Perseverance" i.e. that no converted person, no one who has ever become regenerate, and belonged to the number of "the elect" can everfall away. It was thought that, for this reason, they had put this clause in the form of a mere hypothesis. It is now known however that the mistake of our translators was derived from older sources (e.g. Tyndale and the Genevan) and was not due to bias. Calvin was himself far too good a scholar to defend this view of the clause. He attempted to get rid of it by denying that the strong expressions in Hebrews 6:4-5 describe the regenerate. He applies them to false converts or half converts who become reprobate a view which, as we have seen, is not tenable. The falling awaymeans apostasy, the complete and wilful renunciation of Christianity. Thus it is used by the LXX. to represent the Hebrew mâalwhich in 2 Chronicles 29:19 they render by "apostasy"

to renew them again unto repentance The verb here used (anakainizein) came to mean "to rebaptise." If the earlier clauses seemed to clash with the Calvinistic dogma of the "indefectibility of grace," this expression seemed too severe for the milder theology of the Arminians. Holding and rightly that Scripture nevercloses the door of forgiveness to any repentant sinner, they argued, wrongly, that the "impossible" of Hebrews 6:4 could only mean "very difficult," a translation which is actually given to the word in some Latin Versions. The solution of the difficulty is not to be arrived at by tampering with plain words. What the author says is that "when those who have tasted the heavenly gift … have fallen away, it is impossibleto renew them to repentance." He does not say that the Hebrews haveso fallen away; nor does he directly assert that any true convert canthus fall away; but he does say that when such apostasy occursand a point of extreme importance which is constantly overlooked so long as it lasts(see the next clause) a vital renewal is impossible. There can, he implies, be no second"Second Birth." The sternness of the passage is in exact accordance with Hebrews 10:26-29 (comp. 1 Peter 2:20-21); but "the impossibility lies merely within the limits of the hypothesis itself." See our Article xvi.

seeing they crucify Rather, "while crucifying," "crucifying as they are doing." Thus the words imply not only an absolute, but a continuousapostasy, for the participle is changed from the past into the present tense. While men continue in wilful and willing sin they preclude all possibility of the action of grace. So long as they cling deliberately to their sins, they shut against themselves the open door of grace. A drop of water will, as the Rabbis said, suffice to purify a man who has accidentally touched a creeping thing, but an ocean will not suffice for his cleansing so long as he purposely keeps it held in his hand. There is such a thing as "doing despite unto the spirit of grace" (Hebrews 10:29).

to themselves This is what is called "the dative of disadvantage" "to their own destruction."

We see then that this passage has been perverted in a multitude of ways from its plain meaning, which is, that so long as wilful apostasy continues there is no visible hope for it. On the other hand the passage does not lend itself to the violent oppositions of old controversies. In the recognition that, to our human point of view, there does appear to be such a thing as Divine dereliction this passage and Hebrews 10:26-29; Hebrews 12:15-17 must be compared with the passages which touch on the unpardonable sin, and the sin against the Holy Ghost (1 John 5:16; Matthew 12:31-32; comp. Isaiah 8:21). On the other hand it is as little meant to be "a rock of despair" as "a pillow of security." He is pointing out to Hebrew Christians with awful faithfulness the fatal end of deliberate and insolent apostasy. But we have no right to suppose that he has anything in view beyond the horizon of revealedpossibilities. He is thinking of the teaching and ministry of the Church, not of the Omnipotence of God. With men it is impossible that a camel should go through the eye of a needle, but "with God all things are possible," (Matthew 19:26; Mark 10:20-27; Luke 18:27). In the face of sin above all of deliberate wretchlessness we must remember that "God is not mocked" (Galatians 6:7), and that our human remedies are then exhausted. On the other hand to closethe gate of repentance against any contrite sinner is to contradict all the Gospels and all the Epistles alike, as well as the Law and the Prophets.

and put him to an open shame Expose Him to scorn (comp. Matthew 1:19 where the simple verb is used).