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Selected Verse: Hebrews 6:4 - King James

Verse	Translation	Text
Heb 6:4	King James	For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance. for those--"in the case of those." once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in Heb 6:2, as once for all done," once enlightened" here answers); compare Eph 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus CHRYSOSTOM says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," Heb 10:32, with Heb 10:26, where "knowledge of the truth" answers to it. tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Act 8:19-20), made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.

for those--"in the case of those."

once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in Heb 6:2, as once for all done," once enlightened" here answers); compare Eph 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus CHRYSOSTOM says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," Heb 10:32, with Heb 10:26, where "knowledge of the truth" answers to it.

tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Act 8:19-20),

made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.

Notes on the Bible, by Albert Barnes, [1834]
For it is impossible - It is needless to say that the passage here Heb 6:4-6, has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in regard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back; and on the other it is maintained that it refers to those who are true Christians, and who then apostatize. The contending parties have been Calvinists and Arminians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. I shall endeavor, as well as I may be able, to state the true meaning of the passage by an examination of the words and phrases in detail, observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostasy, and that it teaches that if they should apostatize, it would be impossible to renew them again or to save them. That it refers to true Christians will be apparent from these considerations. (1) Such is the sense which would strike the great mass of readers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression used here as describing true Christians. (2) The connection demands such an interpretation. The apostle was addressing Christians. He was endeavoring to keep them from apostasy. The object was not to keep those who were awakened and enlightened from apostasy, but it was to preserve those who were already in the Church of Christ, from going back to perdition. The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be "to become converted;" not to warn them of the danger of "falling away." Besides, the apostle would not have said of such persons that they could not be converted and saved. But of sincere Christians it might be said with the utmost propriety, that they could not be renewed again and be saved if they should fall away - because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plan could not save them, what could? If they neglected that, by what other means could they be brought to God? (3) This interpretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examination of those phrases will show that he refers to those who are sincere believers. The phrase "it is impossible" obviously and properly denotes absolute impossibility. It has been contended, by Storr and others, that it denotes only great difficulty. But the meaning which would at first strike all readers would be that "the thing could not be done;" that it was not merely very difficult, but absolutely impracticable. The word - ἀδύνατον adunaton - occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done; Mat 19:26; Mar 10:27, "With men this is impossible;" that is, men could not save one who was rich, implying that the thing was wholly beyond human power. Luk 18:27, "the things which are impossible with men are possible with God" - referring to the same case; Act 14:8, "A man of Lystra, impotent in his feet;" that is, who was wholly "unable" to walk; Rom 8:3, "For what the law could not do;" what was absolutely "impossible" for the Law to accomplish; that is, to save people; Heb 6:18, "In which it was impossible for God to lie;" Heb 10:4, "It is not possible for the blood of bulls and of goats to take away sin;" and Heb 11:6, "Without faith it is impossible to please God;" in all of these instances denoting absolute impossibility. These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this be the meaning, then it proves that if those referred to should fall away, they could never be renewed. Their case was hopeless, and they must perish: that is, if a true Christian should apostatize, or fall from grace, "he never could be renewed again," and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish; and by this solemn consideration - the only one that would be effectual in such a case - he meant to guard them against the danger of apostasy. For those who were once enlightened - The phrase "to be enlightened" is one that is often used in the Scriptures, and may be applied either to one whose understanding has been enlightened to discern his duty, though he is not converted (compare the note on Joh 1:9); or more commonly to one who is truly converted; see the note on Eph 1:18. It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed, and that it is more commonly used in that sense; compare Psa 19:8. Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness, and there is no impropriety here in understanding it in accordance with the more decisive phrases which follow, as referring to true Christians. And have tasted - To "taste" of a thing means, according to the usage in the Scriptures, to "experience," or to "understand" it. The expression is derived from the fact that the "taste" is one of the means by which we ascertain the nature or quality of an object; compare Mat 16:28; Joh 8:51; Heb 2:9. The proper idea here is, that they had "experienced" the heavenly gift, or had learned its nature. The heavenly gift - The gift from heaven, or which pertains to heaven; compare the note on Joh 4:10. The expression properly means some favor or gift which has descended from heaven, and may refer to any of the benefits which God has conferred on man in the work of redemption. It might include the plan of salvation; the forgiveness of sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit, or any one of the graces which that Spirit imparts. The use of the article, however - "the heavenly gift," limits it to something special, as being conferred directly from heaven, and the connection would seem to demand that we understand it of some "special" favor which could be conferred only on the children of God. It is an expression which "may" be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other. And were made partakers of the Holy Ghost - Partakers of the influences of the Holy Spirit - for it is only in this sense that we can partake of the Holy Spirit. We "partake" of food when we share it with others; we "partake" of pleasure when we enjoy it with others; we "partake" of spoils in war when they are divided between us and others. So we partake of the influences of the Holy Spirit when we share these influences conferred on his people. This is not language which can properly be applied to anyone but a true Christian; and though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, yet the language used here is not such as would be likely to be employed to describe his state. It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated language as can be used to describe the joy of the Christian, and is undoubtedly used in that sense here. If it is not, it would be difficult to find any language which would properly express the condition of a renewed heart. Grotius, Bloomfield, and some others, understood this of the miraculous gifts of the Holy Spirit. But this is not necessary, and does not accord well with the general description here, which evidently pertains to the mass of those whom the apostle addressed.

Notes on the Bible, by Albert Barnes, [1834]

For it is impossible - It is needless to say that the passage here Heb 6:4-6, has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in regard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back; and on the other it is maintained that it refers to those who are true Christians, and who then apostatize. The contending parties have been Calvinists and Arminians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. I shall endeavor, as well as I may be able, to state the true meaning of the passage by an examination of the words and phrases in detail, observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostasy, and that it teaches that if they should apostatize, it would be impossible to renew them again or to save them. That it refers to true Christians will be apparent from these considerations.

(1) Such is the sense which would strike the great mass of readers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression used here as describing true Christians.

(2) The connection demands such an interpretation. The apostle was addressing Christians. He was endeavoring to keep them from apostasy. The object was not to keep those who were awakened and enlightened from apostasy, but it was to preserve those who were already in the Church of Christ, from going back to perdition. The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be "to become converted;" not to warn them of the danger of "falling away." Besides, the apostle would not have said of such persons that they could not be converted and saved. But of sincere Christians it might be said with the utmost propriety, that they could not be renewed again and be saved if they should fall away - because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plan could not save them, what could? If they neglected that, by what other means could they be brought to God?

(3) This interpretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examination of those phrases will show that he refers to those who are sincere believers. The phrase "it is impossible" obviously and properly denotes absolute impossibility. It has been contended, by Storr and others, that it denotes only great difficulty. But the meaning which would at first strike all readers would be that "the thing could not be done;" that it was not merely very difficult, but absolutely impracticable. The word - ἀδύνατον adunaton - occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done; Mat 19:26; Mar 10:27, "With men this is impossible;" that is, men could not save one who was rich, implying that the thing was wholly beyond human power. Luk 18:27, "the things which are impossible with men are possible with God" - referring to the same case; Act 14:8, "A man of Lystra, impotent in his feet;" that is, who was wholly "unable" to walk; Rom 8:3, "For what the law could not do;" what was absolutely "impossible" for the Law to accomplish; that is, to save people; Heb 6:18, "In which it was impossible for God to lie;" Heb 10:4, "It is not possible for the blood of bulls and of goats to take away sin;" and Heb 11:6, "Without faith it is impossible to please God;" in all of these instances denoting absolute impossibility.

These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this be the meaning, then it proves that if those referred to should fall away, they could never be renewed. Their case was hopeless, and they must perish: that is, if a true Christian should apostatize, or fall from grace, "he never could be renewed again," and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish; and by this solemn consideration - the only one that would be effectual in such a case - he meant to guard them against the danger of apostasy.

For those who were once enlightened - The phrase "to be enlightened" is one that is often used in the Scriptures, and may be applied either to one whose understanding has been enlightened to discern his duty, though he is not converted (compare the note on Joh 1:9); or more commonly to one who is truly converted; see the note on Eph 1:18. It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed, and that it is more commonly used in that sense; compare Psa 19:8. Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness, and there is no impropriety here in understanding it in accordance with the more decisive phrases which follow, as referring to true Christians.

And have tasted - To "taste" of a thing means, according to the usage in the Scriptures, to "experience," or to "understand" it. The expression is derived from the fact that the "taste" is one of the means by which we ascertain the nature or quality of an object; compare Mat 16:28; Joh 8:51; Heb 2:9. The proper idea here is, that they had "experienced" the heavenly gift, or had learned its nature.

The heavenly gift - The gift from heaven, or which pertains to heaven; compare the note on Joh 4:10. The expression properly means some favor or gift which has descended from heaven, and may refer to any of the benefits which God has conferred on man in the work of redemption. It might include the plan of salvation; the forgiveness of sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit, or any one of the graces which that Spirit imparts. The use of the article, however - "the heavenly gift," limits it to something special, as being conferred directly from heaven, and the connection would seem to demand that we understand it of some "special" favor which could be conferred only on the children of God. It is an expression which "may" be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other.

And were made partakers of the Holy Ghost - Partakers of the influences of the Holy Spirit - for it is only in this sense that we can partake of the Holy Spirit. We "partake" of food when we share it with others; we "partake" of pleasure when we enjoy it with others; we "partake" of spoils in war when they are divided between us and others. So we partake of the influences of the Holy Spirit when we share these influences conferred on his people. This is not language which can properly be applied to anyone but a true Christian; and though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, yet the language used here is not such as would be likely to be employed to describe his state. It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated language as can be used to describe the joy of the Christian, and is undoubtedly used in that sense here. If it is not, it would be difficult to find any language which would properly express the condition of a renewed heart. Grotius, Bloomfield, and some others, understood this of the miraculous gifts of the Holy Spirit. But this is not necessary, and does not accord well with the general description here, which evidently pertains to the mass of those whom the apostle addressed.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
impossible (Heb 6:4-8) presents the case of Jewish professed believers who halt short of faith in Christ after advancing to the very threshold of salvation, even "going along with" the Holy Spirit in His work of enlightenment and conviction. (Joh 16:8-10). It is not said that they had faith. This supposed person is like the spies at Kadesh-barnea (Deu 1:19-26) who saw the land and had the very fruit of it in their hands, and yet turned back. partakers (Greek, "metochos", "going along with").

Vincent's Word Studies, by Marvin R. Vincent [1886]
Impossible (ἀδύνατον) It is impossible to dilute this word into difficult. Those who were once enlightened (τοὺς ἅπαξ φωτισθέντας) Rend. "once for all enlightened." Ἅπαξ is frequent in the Epistle. Comp. Heb 9:7, Heb 9:26, Heb 9:27, Heb 9:28; Heb 10:2; Heb 12:26, Heb 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psa 119:130; Kg2 12:2; Kg2 17:27. Comp. in N.T. Joh 1:9; Eph 1:18; Eph 3:9; Heb 10:32. Erasmus gives the correct explanation: "Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching." There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι to those who are about to be enlightened; and justified this name for baptism by this passage and Heb 10:32. The Peshitto translates this passage, "who have once (for all) descended to baptism." The N.T. gives no example of this usage. Tasted of the heavenly gift (γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου) For γευσαμένους tasted, comp. Heb 2:9. The meaning is, have consciously partaken of. Comp. Pe1 2:3, and τρώγων eateth, Joh 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together. Partakers of the Holy Ghost (μετόχους πνεύματος ἁγίου) "Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
It is impossible for those who were once enlightened - With the light of the glorious love of God in Christ. And have tasted the heavenly gift - Remission of sins, sweeter than honey and the honeycomb. And been made partakers of the Holy Ghost - Of the witness and the fruit of he Spirit.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For it is impossible for those who were once enlightened - Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning: 1. I do not consider them as having any reference to any person professing Christianity. 2. They do not belong, nor are they applicable, to backsliders of any kind. 3. They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus. 4. And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God. The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favor of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation. Once enlightened - Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, Heb 10:32; and being convinced of sin, righteousness, and judgment, and led to Jesus the Savior of sinners. Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God's infinite love, Joh 3:16; the living bread that came down from heaven, Joh 6:51; and thus tasting that the Lord is gracious; Pe1 2:3, and witnessing the full effects of the Christian religion. Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement through which they had received such blessings.

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¹⁹ Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
²⁰ But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

²⁶ For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

³² But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

²⁶ That he might sanctify and cleanse it with the washing of water by the word,

² Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

¹⁰ Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

⁵¹ Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

²⁸ Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

⁸ The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

¹⁸ The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

⁹ That was the true Light, which lighteth every man that cometh into the world.

⁶ But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

⁴ For it is not possible that the blood of bulls and of goats should take away sins.

¹⁸ That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

³ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

⁸ And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:

²⁷ And he said, The things which are impossible with men are possible with God.

²⁷ And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

²⁶ But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

¹⁹ And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea.
²⁰ And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.
²¹ Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.
²² And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
²³ And the saying pleased me well: and I took twelve men of you, one of a tribe:
²⁴ And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.
²⁵ And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.
²⁶ Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:

⁸ And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
⁹ Of sin, because they believe not on me;
¹⁰ Of righteousness, because I go to my Father, and ye see me no more;

⁴ For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
⁵ And have tasted the good word of God, and the powers of the world to come,
⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
⁷ For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:
⁸ But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

⁵⁶ He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

³ If so be ye have tasted that the Lord is gracious.

⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

³² But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

⁹ And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

¹⁸ The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

⁹ That was the true Light, which lighteth every man that cometh into the world.

²⁷ Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.

² And Jehoash did that which was right in the sight of the LORD all his days wherein Jehoiada the priest instructed him.

¹³⁰ The entrance of thy words giveth light; it giveth understanding unto the simple.

²⁷ And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

²⁶ Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

² For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

²⁸ So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

²⁷ And as it is appointed unto men once to die, but after this the judgment:

²⁶ For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

⁷ But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

³ If so be ye have tasted that the Lord is gracious.

⁵¹ I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

¹⁶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

³² But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;