Hebrews 6:4

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The foregoing counsel the Spirit enforceth on these Hebrews, from the danger of apostacy, to which the neglect of it doth dispose them, and the terrifying consequents of it, from Heb 6:4-8. We must go on to perfection, unless we will draw back to perdition: so that he bespeaks them: You have been sluggish and dull, and going backward already; lest you grow worse, stir up yourselves; if you neglect it you are in danger of utter falling away:

for it is impossible, not in respect of God’s absolute and almighty power, but in respect of any created power in others or themselves, justly, and by right, it is impossible, because contrary to God’s declared will and resolution in his church, by which his power is limited, so as he will never do it, nor suffer it to be done; in this he will not, cannot deny himself, Heb 6:11; 11:6; compare Mat 7:18; 19:24,26; 2Ti 2:13.

For those who were once enlightened: φωτισθεντας, several interpreters render, the baptized, who were illuminated with the beams of Divine light; others, the penitent, such who had been initiated into repentance, as Heb 6:1, and think the term once may be limited to baptisms, whereas it refers to all the other particulars. These are such who are instructed in the principles of the Christian religion, and brought out of the darkness and ignorance of Judaism and heathenism, so that they were other persons for the knowledge of gospel truths than before: they see with a new light spiritual things, and have the mind raised up to such objects as thcy knew not before; but they have no new eyes or understandings given them, and so are but as devils like angels of light, whereas the light of a real Christian is the light of life, Joh 8:12; see 2Ti 1:10; 2Pe 1:19. Such some Hebrews professed themselves to be, Rom 2:17-19; and as Balaam was, Num 24:2,3.

And have tasted of the heavenly gift; an act of sense in the body, put metaphorically for an act of the mind. Tasting in the soul, is an apprehension and reception by it, and but merely such, and no more; a taste, and not a digestion, of Christ and his benefits as revealed to them in the gospel, Joh 4:39,40, followed with the superficial relishes of their joy and peace on their temporary believing in them, as it was with the stony ground, Mat 13:20. A sinner enlightened so as to see Christ and the glorious promises made to believers in him, it being agreeable to his natural principles, and being not much humbled, runs away with them with joy, having good desires and affections, but a stony heart still: such was Herod, Mar 6:20.

And were made partakers of the Holy Ghost; not by an inhabitation of his person in them, but by his operations in them, whereby he is trying how far a natural man may be raised, and not have his nature changed: as is evident in Socrates, who died for owning the unity of the Deity; and as the scribe near the kingdom of heaven, Mar 12:34. He is proving by his gifts to them how much supernatural good, and workings towards salvation, they are capable of, without the putting forth of the exceeding greatness of his power to make them new creatures, as Gen 6:3; compare 1Co 1:21; 1Pe 3:18-20. These did partake of from the Holy Ghost, the light of nature, of the law, of the gospel, with some spiritual power accompanying all these; which as they are trials of lapsed nature, so are lessening many punishments by keeping men off from many sins, as 2Pe 2:20. These professors had escaped the gross and outward pollutions and defilements that many were drenched with in their lives, but have lusts abiding unmortified, from whence these would arise in them still; but here is no pure heart or divine nature wrought in them, and the lusting principle is unmortified still; this God accepts according to its kind: compare Mar 10:21,22.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Heb_6:4-6

The powers of the world to come

The powers of the world to come

That is to say, belonging to, and operating from, that world which, as to us, is to come, though now existing.

And by powers, we easily understand forces, energies, agencies, influences, virtues, and these in action upon their proper subjects. Now, we are subjects to be acted upon. Our nature has almost its whole exercise, we might almost say the verification of its existence--in being acted upon, by influences and impressions, from things extraneous to it. The powers of the world to come. There is one pure, salutary, beneficent order of influences, tending to work the absolute, supreme, eternal good of our nature. But it confounds the mind to reflect what proportion this class of influences bears to others, in the actual operation on mankind. This world, too, has powers, which it exerts, we do not say in rivalry with the powers of the other, but with a fearful preponderance of efficacy. ]s it not as evident to our view as the very face and colour of the- earth, that incomparably a greater proportion of human spirit and character is conformed to this world than to the other? That world to come comprehends the sum, the perfection of everything, the sublimest, the best, the happiest. But what is it all to me? I feel no congeniality nor attraction. But is not this a lamentable and fearful state for the soul to be in? But what is to be done? What but to implore that the powers of the world to come may be brought upon us with irresistible force? and that we should make earnest efforts, if we may express it so, to place ourselves exposed to them? This is to be done in the way of directing the serious attention of the mind to that world. Let us fairly make the trial--what agency,, what influences, that world can convey upon us. The proof of its influential power has been displayed on very many, in effects the mesh salutary and noble. One of these effects is, that it causes the unseen to predominate in our minds over what is seen; the future over the present; add these are great and admirable effects. From that world come the influences to fix and keep us in one great sovereign purpose of life, and that a purpose high above all the mere interests of this world. From that world comes the enlightening and active principle which at once exposes the nature of sin, and renders and keeps it odious to the soul. From that world comes the supporting, animating power for endurance of the ills of life, and for overcoming the tear of death. They are powers of influence which all the best beings conspire to send. For even the d, parted saints are placed, as it were, in combination with God, the Mediator, and the angels, in sending a beneficent influence on us below--by their memory--by their examples--by their being displayed to our faith as in a blissful state above--and(we may believe,) by their kind regard and wishes for those below. And good and wise men have thought it not irrational to suppose that they may sometimes even be employed in real, actual ministries here on earth. These powers of the other world we are regarding chiefly under the character of influences, proceeding at the will of God, and conceived as exclusive of personal agency. But far oftener than we suspect there may be the interventions, though invisible, of such an agency. All these powers, these forces of influence, are sent, throng), the medium, and in virtue of the work, of the Mediator, and bear in them a peculiar character derived from Him. (J. Foster.)

The powers of the world to come

One of the popular names for Messiah among the Jews was, The coming one. He that should come we have rendered it in our version. In like manner, the entire order of things, here and hereafter, which the Messiah was to introduce, they called The world to come. The powers of the world to come, were the Divine energies, truths, and influences brought into operation by the Lord Jesus Christ.

I. SINLESSNESS IS ONE OF THE POWERS OF THE WORLD COME. None of the woe of evil is there. Above, purity is unimpeded and its joy suffers no eclipse.

II. AN UNSUFFERING AND DEATHLESS FUTURE IS ONE OF THE POWERS OF THE WORLD TO COME. Before we reach that world, the burdens of this will have been laid down. There activity will no more fatigue. None shall sit down and brood over anxious thought and wearing toil which have left only failure and wreck behind.

III. ETERNITY IS ONE OF THE POWERS OF THE WORLD TO COME.

1. Eternity is the name for all that is great. Eternity is the realm of all things vast and wonderful. So, whatever a godly man does for eternity, must be great. Whatever in the Christian life pertains to eternity, partakes of its grandeur and sublimity. The Son of God filled earthly duties with heavenly motives, and linked the fleeting moment and the transitory deed to the grandeur of eternity.

2. But to the eternal world, as well, we ascribe stability. It is the realm where all things abide, No abandoned palaces are there, no prostrate temples. No flower weeps upon a grave, no verdure fringes the rents of gaping tombs.

3. Eternity is not only inseparable from greatness and stability, but it is the theatre of progress. There souls ever grow. Intellect, heart, character, knowledge, love, power, never halt.

IV. GOD IS THE GREAT POWER OF THE WORLD TO COME. What has been the most ardent aspiration of the righteous in every age? Has it not always been, to see God? to stand in His presence? to realise His contact with the soul? Lessons:

1. You must have strong faith in the world to come, if its realities are to be powers to your souls. It is not an easy attainment. It demands industrious culture.

2. One great end of the life, sufferings, resurrection, and ascension of our blessed Lord, was to make the verities of the world to come powers to the mind and conduct of men. All the tender memories of Gethsemane and Calvary centre in His risen and living person, to allure the affections and uplift the aspirations of the holy to the skies.

3. Oh, ye who are heated in the chase for riches and honour, worldly fame and earthly enjoyment, walk out to the hallowed lights of eternity, as men at eventide cool their feverish pulses beneath the heavens when the hot sun has gone down and the stars shine forth. Act with an awakened consciousness of your immortality, live for eternity, realise the everlasting years which stretch before you. Among the ruins of Petra there are temples and mansions excavated in the faces of the rocks. Some, massive in their proportions and elaborate in embellishment, are unfinished. What an exquisite perfection the artificer would have given to his work, if informed beforehand that the monuments of his skill would survive all these long centuries, and be numbered among the wonders of the world! Christian men and women, let your souls be aglow with the inspiration and ardour of working for eternity, and, when this is over and the hour of rest shall come, going home to meet the approbation of your God. (H. Batchelor, B. A.)

The influence of futurity

There can be no doubt that the apostle here marks out as a possible thing, the making great apparent progress in religion, and then of so offending, as to be finally excluded from the mercies of the gospel. The parties, of whom the apostle speaks, are such you see as have tasted the good Word of God, and the powers of the world to come. There is no difficulty as to the meaning of Tasting the good Word of God. You all understand the words to denote an appreciation of the beauty and excellence of the gospel, and, therefore, the feeling its suitableness, and receiving it with delight in the soul we are very much struck with this expression, and greatly wish to make you conscious of its energy. We desire, if it be possible, that you should all understand how the invisible world comes out, as it were, from its impenetrable secrecy, and operates on those who feel themselves strangers upon the earth; and we desire yet further, that every one of you should learn that there is such a thing as anticipating the future; ay, and that there may be experienced on this side of the grave so much of the wretchedness, as well as of the gladness, which shall enter into everlasting portions, as justifies the assertion that the powers of eternity are already brought to bear on mankind. Take two cases--consider, in the first place, how the powers of the world to come are tasted by a man in the season of conversion; in the second place, how they may be tasted in the continued experience whether of the godly or of the wicked. It is surprisingly strange, and would be wholly inexplicable if we did not know how mans powers were disordered by the fall, that beings who have a thorough persuasion of their deathliness, can go on, day after day, and year after year, as though certain that the soul would die with the body. This is, perhaps, the strongest of all demonstrations, that our powers have been shattered and perverted through some great moral catastrophe; for in this it is that man offers a direct insult to himself as a rational being, acting with a fatuity and short-sightedness that could only have been expected from the inferior creation. And hence the chief matter, in working upon men as the recipients of moral impressions, is to rouse them to the feeling themselves immortal. The world which now is, exerts incessant power over all of us: persuading us, by the objects which it presents, and the duties which it imposes, to give our toil and our industry to certain pursuits and occupations. And the world which is to come will exert the very same kind of power if it can only gain our belief and attention, so that it may set forth its objects with the duties which their attainment demands. The man, therefore, who is in earnest as to the saving of the soul, is not a man within whom has been implanted a new principle of action; he is rather one in whom a principle of action, vigorous from the first, but contracted in its range, has received a fresh direction, so that in place of limiting itself to the brief stage of human existence, it expatiates over the whole, providing for the distant as well as for the near. Here, then, it is that you have the general case of the putting forth of the powers of the world to come. You observe one man, and you perceive that he is giving his whole energy to the things of time and sense; you observe another man, and you perceive that, though not neglectful of providing for the present, his main labour is employed on securing his welfare in an invisible but everlasting state. The difference between these men is, therefore, the one has received his impulse from the world which is; the other, from the world which is to come. The one has submitted himself to no powers but those wielded by things which are seen and temporal, whereas the other is obedient to the powers put forth by the things that are unseen and eternal; the one is no consciousness of belonging to more than one world; the other is practically persuaded that he is a citizen of two worlds. Ay, there hath risen before the man who is gathering eternity within range of his anxieties, the image of himself as inextinguishable by death; but thrown without a shred and without a hope on scenes whence he cannot escape, and for which he cannot then provide, and this has roused him. But the force of this expression, tasting the powers of the world to come, will be far more apparent if you consider the men as acted on by the communications of the gospel. We are sure of any one of you who has been translated out of darkness into marvellous light, that he must have had at times a sense of Gods wrath, and of the condemnation beneath which the human race lies, such as has almost overwhelmed him, and made him feel as though the future were upon him in its terrors. He has risen as though the avenger of blood were just crossing his threshold, he has not tarried, he has not turned either to the right band or to the left, but has gone straightway to the one Mediator between God and man, and cried for mercy passionately, as a condemned criminal would plead for his life. And whence this energy? Why, when every other beneath the same roof, or in the same neighbourhood, is utterly indifferent, moved with no anxiety as to death and judgment--why has this solitary individual who has no greater stake than all his fellows in futurity, started up with irresistible vehemence of purpose, and given himself no rest till he has sought and found acceptance with God? We reply at once, that he has been made to taste the powers of the world to come. The world which now is arraying before him its fascinations; the world which is to come arraying before him its punishments. The one put forth its influence in the objects of sense; the other put forth its influence through the objects of faith. The one solicited him by the wealth and the revel; but the other threatened him with the fire and the shame. The one used its power of ministering to carnal passions; the other asserted its power of making those passions our tormentors; and the future has carried it over the present. Nor is this all. We should convey a most erroneous impression in regard to the process of conversion, if we represented it as carried on exclusively through a terrifying instrumentality. If one man is driven, so to speak, to God, another may be drawn; the promises of the gospel being more prominently employed than the threatenings. For we may rather say, in the majority of cases, and perhaps in all, conversion is brought about through a combination of agency; the coming wrath being used to produce fear and repentance, and the provided mercy to allay anxiety, encourage hope, and confirm in holiness. We cannot imagine a converted man who has never dreaded the being lost; neither can we imagine one who has never exulted in the prospect of heaven. And though fear or joy may predominate according to circumstances, which we need not attempt to define, we may venture to speak of conversion as a process through which man is alike made to feel that he is a fallen creature doomed to destruction, and a redeemed creature admissible into glory. He is as much acted on by promises as by threatenings; he does not take half the Bible, but places as much faith in declarations which speak of honour and peace and triumph made accessible to man, as in others which set forth the fact, that the wicked shall be turned into hell, and all the people that forget God. And is it not then certain that the world to come brings to bear upon him its instruments of happiness as well as its instruments of vengeance--that the future in struggling into the present, is equally energetic and equally influential, if regarded as the scene in which the good shall be rewarded, or considered as charged with the overthrow of the reprobate? And if therefore you can say of the converted individual, surveying him merely as one who is moved by great and impending destruction, that he manifests the having imbibed the influences of another state of being, will you not make a like statement when you regard him as animated by the hope of pleasures stored up at the right hand of God? And what is this, inasmuch as in the invisible world are the magazines of Divine retribution, so that the powers with which it is replete, are those of exacting the penalty of crime, and rewarding the efforts of obedience? what, I ask you, is this but saying of an individual--He hath tasted the powers of the world to come ? And now let us consider how the powers of the world to come may be tasted in the continued experience, whether of the godly or of the wicked. For we may be persuaded, that through not endeavouring to bring the future into close connection with the present, or rather through not regarding the future as in every sense the continuation of the present, men strip the realities of another state of much of that influence which they must otherwise have. We put it to yourselves to decide, whether you are not accustomed to place, as it were, a great gulf between the two states of being, to regard the invisible as having few or no points in common with the visible? When heaven is mentioned, there is ordinarily altogether an indefiniteness in your apprehension of its delights; and when hall is mentioned, there is the like indefiniteness in your apprehension of its torments. You consider, in short, that little or nothing can be ascertained in regard to the nature of future joy and misery; they differ so widely from what now hear the names, that they must be felt before they can be understood. But we hold it of great importance that men should be reminded that whatever the changes effected by death and the resurrection, they will be identically the same beings, with the same organs, the same capacities, the same in nature, though, we doubt not, marvellously quickened and mightily enlarged. And if the grave shall give us up, the same, except in the degree in which we can admit either happiness or misery, it is quite evident that both heaven and hell may begin on this side eternity. There may be the commencement, however vastly we come short of the consummation. It is in thorough consistency with this view that the apostle speaks of men tasting the powers of the world to come. It is not necessary that they should die, and actually enter another world, before they can know anything of the powers of that world. In their sohourning upon earth ere there hath passed on them aught of that mysterious change through which the corruptible shall put on incorruption, they may have acquired a degree of acquaintance with those powers--the power of making happy, the power of making wretched. The evil man may have the commencement of an anguish, which shall be the same in kind, though not to be compared in intenseness to that by which he shall be racked if he die in impenitence. The righteous man may enjoy a peace and be elevated by a rapture which shall be as an introduction to the deep tranquility and lofty ecstasy of the land in which the Lord God Almighty and the Lamb are the temple. (H. Melvill, B. D.)

The effect of realising the powers of the world to come

I. THERE WILL BE A REGULATING INFLUENCE UPON OUR PRESENT LIFE.

1. The inward life will become increasingly pure and holy.

2. The outward life will become increasingly human, just, unselfish.

II. THERE WILL. BE A SUSTAINING INFLUENCE. In times of despondency, sadness, loss, and temptation, we shall bravely bear all, and wait for the eternal years.

III. THERE WILL BE A RESTRAINING INFLUENCE.

1. Thoughts, motives, professions, deeds, will be kept in the right direction.

2. There will be no apostasy of heart or life. (James Foster, B. A.)

The world to come

The world to come. Is there indeed such a world? Is man to exist beyond the present life? No one comes back from that future to tell us of it, and open to us its experience. To the natural eye mans life goes as does that of the beast; neither his life nor his death speaks anything more. Is this all? Is there no more to man and no more for man than there is to and for the brute creation around him?

I. Our intuitions give us answer. The Creator has given a voice to our soul. It tells us of immortality. It creates the conviction of a world to come.

2. Also, mans attributes give answer to these questions. Though in some things he is like the brutes that perish, in many things he is most unlike them. In the wonderful gift of speech, in the endowment of reason, in the possession of conscience, in the intelligent and holy emotion of love, he belongs to another domain of being from that in which mere animals have their existence. He is a moral being, and amenable to the bar of right and wrong. Can it be that a being of such capabilities is the mere creature of a day? My whole being revolts at such a conclusion.

3. But finally the Scriptures give answer to these questions.

4. This world to come is very near to us; to some of us oh how near! The world to come--can we to-day make this real? Can we open our hearts and enfold the truth that this world to come is a world to come to you and to me? Let us bring it near, let us make it personal. The Christian should be glad to do so; it will strengthen his faith, it will confirm his hope, it will quicken his zeal, it will purify his love, it will wean him from this world, it will lift up his life to nobler and holier experiences. (C. P. Sheldon, D. D.)

If they shall fall away

Spiritual declension and recovery

I. WHAT PERSONS HAS THE APOSTLE HERE IN VIEW? He enumerates respecting them a variety of marks, which certainly belong to real Christians.

1. The first of these is, that they have been enlightened. As there are various kinds of enlightening in visible nature, as by the sun, by the moon, and by lamps, so are there various kinds of enlightening relative to the human soul. There are many persons who certainly know what is the one thing needful, and what are the several stages on the road to heaven; but they know it only from human instruction, and have their light at second or third hand. Theirs is a moonlight, which neither warms nor fructifies; neither makes that which is dead, alive, nor that which is withered, green. Such enlightening we may have, and yet be as far from the kingdom of God as the most unenlightened heathen. There are others who show that they partake of a better enlightening, and even of a kind of warmth accompanying it. But they are excitable persons, who are easily moved at hearing of Christ, and the experiences of His saving grace, and become, perhaps, irresistibly convinced that such things are true. But should any of their lamps have burned down, or their oil have been spent, so as to yield a fainter light, or those who carry brighter lamps happen to have withdrawn, then are those persons as much in darkness again as ever; and this because they have not cherished the true light in themselves. Now, neither this, nor the former class of persons, does the Scripture call enlightened. It gives this name, not to those who receive their light at second or third hand, but only to those who cherish within them a light which is received immediately from Christ Himself; to those of whom it is written, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. And this light pervades the soul and spirit, piercing even to the dividing asunder of the joints and marrow, and is a discerner of the thoughts and intents of the heart; that is, it is a light which discovers to the sinner his misery, and makes him feel it. And if we have been thus enlightened, then doubtless we are children of God, and born of the Spirit.

2. The apostle further says, they have tasted of the heavenly gift; which is another exclusive characteristic of true Israelites. This heavenly gift is no other than that spoken of by our Saviour to the woman of Samaria.

3. Another mark attributed to them is, that they have been made partakers of the Holy Ghost; and this surely will not allow us to remain uncertain what sort of persons the apostle has in view. Who can doubt that they are children of God?

4. And that we might know that they have received the Spirit of God as aa earnest of their salvation, it is added, that they have tasted the good Word of God. This expression clearly intimates that they have experienced the Word of God in themselves as a good word; as a word which takes the most kind and sympathetic part in whatever happens to us, or oppresses us; as a word that has upon all occasions counsel and deliverance for us, and stands by us in the most gracious manner with its light and healing balm.

5. And now for the last mark: they have tasted the powers of the world to come. Understand by this expression whatever you can think of it as implying those outpourings of grace which enable us to overcome the world and death; or, as implying a lively foretaste of eternal joy, a powerful assurance of the final consummation, and of our being ever with the Lord; or, as signifying our present triumphant elevation upon the wings of faith above time, above all afflictions and crosses, above death, judgment, sin, and hell; or, understand whatever as believers you please by these words--this you must allow, that St. Paul could have had only children of God in his eye when he declares of them, that they have tasted the powers of the world to come.

II. THE SPIRITUAL DECLENSION OF WHICH THE CHILDREN OF GOD ARE CAPABLE. St. Paul then, speaking of children of God, and even of such as have gone on for a considerable time in the way of salvation, and have attained maturity of growth and decision of character, says, It they shall fall away. In strict language every fall is a falling away; for it is a temporary forgetfulness and turning aside from Him who hath said, Abide in Me. But the Scripture evidently makes a distinction between falling and falling away. In the 4th verse of the 5th chapter of his Epistle to the Galatians we meet with persons who had fallen away. They had lost the lively sense of their unworthiness and inability; and, instead of abiding implicitly at the foot of the cross, so as to live upon grace and forgiveness alone, they had become bewildered with the unhappy notion of being their own saviours and intercessors. Ye did run well; who hath hindered you that ye should no longer obey the truth? This was a falling away; a departure from grace; it was an erring from the way of Gods children rote the way of self-righteous, natural men; a virtual renunciation of Christ; a tacit declaration that they no longer needed Him, and could do without Him. It was a depreciation of His precious blood; a contempt of His sacrifice, and a rejection of His person: so that St. Paul could utter that reproach with the utmost propriety and justice, Christ is again crucified among you. But there is a falling away which is more fearful still. Not only a falling away from grace into legal bondage, but a falling away into lawlessness, or into a course without law altogether; a falling away from God to idols; from the kingdom of heaven to the world; from the way of light into the way of the flash and of darkness. This would seem hardly credible, did not sad experience show it to be true. Look at David at one period of his life. But no, on Davids crime, dreadful as it was, we will not insist; it was rather an awful fall than a falling away. Think then of Solomon, that precious man of God, that Jedidiah from his cradle: observe him in his career; and how can you help shuddering? Twice does the Lord appear to him, and give him a commandment not to walk after other gods 1Ki_3:14; 2Ch_7:12-22); but he obeys it not; he continues in his departure from Jehovah the God of Israel; so that the Lord is obliged, at length, to come against him with the thunder and lightning of His judgments. And, oh! how many of the children of God have brought upon themselves, in like manner, His rebukes and visitations! How many, to whom the world had been already crucified, have gone back again to the world!

III. THE WARNING GIVEN. Hearken to that awful thunder of the Divine oracle, which declares that it is impossible for those who were once enlightened, &c. How terribly does this sound I almost like, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. And, indeed, it is evident at once how difficult must be the restoration of those who, having taken root in a life of holiness, and having been blessed with sweet experiences of Divine love, could, after all, have fallen away! Whoever is conscious that he is guilty of this, may well tremble. The word impossible in our text is enough to fill him with horrible dread. And if so, Let him that thinketh he standeth, take heed lest he fall! Let all of us watch and pray; let our abiding station be ever at the foot of the cross. There let us lie down and take our rest; there let us arise in the morning; there perform every duty of our daily life; there let us be formed, and fixed, and live; there wait for the Bridegroom; there breathe bur last: so are we safe. (F. W. Krummacher, D. D.)

The danger of apostasy from Christianity

I. THERE ARE THREE THINGS WHICH DISTINGUISH THE SIN HERE SPOKEN OF IN THE TEXT FROM THE SIN AGAINST THE HOLY GHOST DESCRIBED BY OUR SAVIOUR.

1. The persons that are guilty of this sin here in the text are evidently such as had embraced Christianity, and had taken upon them the profession of it; whereas those whom our Saviour chargeth with the sin against the Holy Ghost, are such as constantly opposed His doctrine, and resisted the evidence He offered for it.

2. The particular nature of the sin against the Holy Ghost consisted in blaspheming the Spirit whereby our Saviour wrought His miracles, and saying He did not those things by the Spirit of God, but by tie assistance of the devil, in that malicious and unreasonable imputing of the plain effects of the Holy Ghost to the power of the devil, and consequently in an obstinate refusal to be convinced by the miracles that He wrought; but here is nothing of all this so much as intimated by the apostle in this place.

3. The sin against the Holy Ghost is declared to be absolutely unpardonable both in this world and in that which is to come.

II. That this sin here spoken of by the apostle is NOT SAID TO BE ABSOLUTELY UNPARDONABLE. It is not the sin against the Holy Ghost; and, whatever else it be, it is not out of the compass of Gods pardon and forgiveness. So our Saviour hath told us, that all manner of sin whatsoever that men have committed is capable of pardon, excepting only the sin against the Holy Ghost. And though the apostle here uses a very severe expression, that if such persons fall away it is impossible to renew them again to repentance, yet there is no necessity of understanding this phrase in the strictest sense of the word impossible, but as it is elsewhere used for that which is extremely difficult. Nor, indeed, will our Saviours declaration, which I mentioned before, that all sins whatsoever are pardonable, except the sin against the Holy Ghost, suffer us to understand these words in the most rigorous sense.

III. The sin here spoken of IS NOT A PARTIAL APOSTASY FROM THE CHRISTIAN RELIGION BY ANY PARTICULAR VICIOUS PRACTICE, Whosoever lives in the habitual practice of any sin plainly forbidden by the Christian law may be said so far to have apostatised from Christianity; but this is not the falling away which the apostle here speaks of. This may be bad enough; and the greater sins any man who professeth himself a Christian lives in, the more notoriously he contradicts his profession, and falls off from Christianity, and the nearer he approaches to the sin in the text, and the danger there threatened; but yet, for all that, this is not that which the apostle speaks of.

IV. BUT IT IS A TOTAL APOSTASY FROM THE CHRISTIAN RELIGION, more especially to the heathen idolatry, the renouncing of the true God, and our Saviour, and the worship of false gods, which the apostle here speaks of. And I doubt not but this is the sin which St. John speaks of, and calls the sin unto death, and does not require Christians to pray for those who fall into it, with any assurance that it shall be forgiven (1Jn_5:16).

V. We will consider the reason of the DIFFICULTY OF RECOVERING SUCH PERSONS BY REPENTANCE.

1. Because of the greatness and heinousness of the sin, both in the nature and circumstances of it. It is downright apostasy from God, a direct renouncing of Him, and rejecting of His truth, after men have owned it, and been inwardly persuaded and convinced of it. It hath all the aggravations that a crime is capable of, being against the clearest light and knowledge, and the fullest conviction of a mans mind, concerning the truth and goodness of that religion which he re-nounceth; against the greatest obligations laid upon him by the grace and mercy of the gospel; after the free pardon of sins, and the grace and assistance of Gods Spirit received, and a miraculous power conferred for a witness and testimony to themselves, of the undoubted truth of that religion which they have embraced. Now a sin of this heinous nature is apt naturally either to plunge men into hardness and impenitency, or to drive them to despair; and either of these conditions are effectual bars to their recovery.

2. Those who are guilty of this sin do renounce and cast off the means of their recovery, and therefore it becomes extremely difficult to renew them again to repentance. They reject the gospel, which affords the best arguments and means to repentance, and renounce the only way of pardon and forgiveness.

3. Those who are guilty of this sin provoke God in the highest manner to withdraw His grace and Holy Spirit from them, by the power and efficacy whereof they should be brought to repentance; so that it can hardly otherwise be expected but that God should leave those to themselves who have so unworthily forsaken Him, and wholly withdraw His grace and Spirit from such persons as have so notoriously offered despite to the Spirit of grace.

I shall now draw some useful inferences from hence by way of application, that we may see how far this doth concern ourselves; and they shall be these.

1. From the supposition here in the text, that such persons as are there described (namely, those who have been baptized, and by baptism have received remission of sins, and did firmly believe the gospel, and the promises of it, and were endowed with miraculous gifts of the Holy Ghost), that these may fall away--this should caution us all against confidence and security; when those that have gone thus far may fall, Let him that standeth take heed.

2. This shows us how great an aggravation it is for men to sin against the means of knowledge which the gospel affords, and the mercies which it offers unto them.

3. The consideration of what hath been said is matter of comfort to those who, upon every failing and infirmity, are afraid they have committed the unpardonable sin, and that it is impossible for them to be restored by repentance.

4. This should make men afraid of great and presumptuous sins, which come near apostasy from Christianity; such as deliberate murder, adultery, gross fraud and oppression, or notorious and habitual intemperance. For what great difference is there, whether men renounce Christianity, or, professing to believe it, do in their works deny it?

5. It may be useful for us upon this occasion to reflect a little upon the ancient discipline of the church, which in some places was so severe, as, in case of some great crimes after baptism, as apostasy to the heathen idolatry, murder, and adultery, never to admit those that were guilty of them to the peace and communion of the church. This, perhaps, may be thought too great severity; but I am sure we are as much too remiss now as they were over-rigorous then; but were the ancient discipline of the church in any degree put in practice now, what case would the generality of Christians be in?

6. The consideration of what hath been said should confirm and establish us in the profession of our holy religion. (Abp. Tillotson.)

The Palestinian apostates, and the impossibility affirmed of renewing them again to repentance

Under a fierce, though--thanks to Roman supremacy--a bloodless persecution, the intensity of which no one at all familiar with Jewish hate will be at a loss to realise, members of she churches were falling away, first into backsliding, then into apostasy, to the extent of returning to their temple service; and the difficulty of reclaiming them from amid those environments prompts the apostle to impart to his warnings special potency and pungency.

I. Notice THEIR PREVIOUS CHARACTER AND POSITION. The state that preceded their apostasy, if there be meaning in words, was that of actual conversion; and but for the exigencies of a vicious creed no other idea would have been entertained. They were once enlightened; and the same word is used of them in the tenth chapter under the rendering illuminated. No stronger expression could be used to denote conversion. Once ye were darkness, but ye are now light in the Lord. Again, they are here affirmed to have tasted of the heavenly gift, which, however it may be explained, it would be arbitrary in the extreme to understand as falling short of salvation. The same remark applies to the next thing attributed to these apostates, they were made partakers of the Holy Ghost. Full of the Holy Ghost we need not suppose them to have been; but none the less does the expression denote the saving fruits of faith as contrasted with the fruits of those that continue in the flesh. (Compare Gal_5:19-25; Ram. 5:5.) On the same principle, consistency demands it at we explain the attribution--they have tasted the good Word of God, in the spirit of David in such places as Psa_119:1-176., or of Jeremiah when he sweetly says, Thy Word was found of me, and I did eat it, and Thy Word was unto me the joy and rejoicing of my heart. To the above tastings, or spiritual experiences, the apostle adds that those apostates h d tasted the powers of the world to come; or, as the expression means, the age to come. This was the New Testament age, and had long been familiarly so denominated. The word power is the same as that rendered miracles in Heb_2:4; and it is here intimated, therefore, that the spiritual evidences and influences so grandly characteristic of that period had previously operated their due effects on the minds and hearts of these apostates.

II. We now pass to THEIR PRESENT STATE--that of men who have apostatised.

1. The fact of their apostasy is expressly affirmed. They had fallen away. Their fall, as we shall see, would not be precipitate. The gradient of the downward path is at first exceedingly imperceptible; it is not till a further stage down that it becomes recklessly headlong.

2. Let us now pass from the fact to the nature of their apostasy. It was a lapse from all the Christian experiences above detailed, and that by a lapse from the source of these--namely, faith, and from all the means by which we are enabled to stand fast in the faith. This lapse would be stealthy, and so in fact the word implies. It was probably no sudden flight, no leap, no bound, no run, or even deliberate, walk, but a partially passive and insensible process of falling away. Like the fleecy envelopment of air which, from its yielding nature, falls behind in the diurnal revolution of our globe (causing our trade and oblique winds) such retrogressors gradually yield to dragging influences and lag behind. First, the Bible is neglected, then prayer, then family duty, then Christian converse, then Christian zeal in every form, then the Sabbath, the sanctuary, and all the means of grace. At whose bidding? we need hardly ask, seeing the seducers are legion. It may have been at the prompting of Mammon, or of Belial, of vanity, or of pride. It may have been in the name of free thought, under the license of free speech, or under the baser dictation still of indolence and cowardice that shrink from encountering pain, and toil, and loss. Any way, the sphere of salvation in the soul contracts and grows dim; the fruits of the new life shrivel up; the heart, now an evil heart of unbelief, departs from the living God, and day by day becomes hardened through the deceitfulness of sin.

III. Let us now endeavour to understand Him: IMPOSSIBILITY HERE AFFIRMED Of again renewing these recreants unto repentance. Be it noted in the outset, that vain is the attempt of those who would substitute for the word impossible some milder translation, such as difficult, or the like. In the original, just as in our version, the word incontrovertibly and immovably stands impossible. But then the question is still left open to us--In what sense impossible? First, and surely plainly enough, no suchthing as absolute impossibility is for a moment to be thought of, for we are here in a far other sphere than that of strict omnipotence. We are in the moral sphere; and in the moral sense only are we to understand the word impossible. And even in that sense the impossibility lies not on the side of God, but wholly on the side of man. How? Only in the moral sense; and in no such sense even of the moral kind as need doom any apostate to despair, though certainly such as ought to make his ears tingle and his knees tremble, and his frame shake and his heart quake. It was impossible to renew those men, merely in the sense of Christs impossible, when He said, How can ye believe, who receive honour one of another?--this state of mind, while it lasted, being a moral bar to their believing: but then it had no need to last. It was impossible, in the sense in which we ourselves freely use the word every day; as when we say, It is impossible to love this man, or hate that man, or to respect or trust that other--that is, impossible only in the sense of being extremely hard or difficult by reason of moral dispositions or circumstances; which moral causes, however, it is all the time understood by us, it is quite in the power of the man concerned to alter or surmount, if he choose.

IV. THESE MORAL CAUSES FOR THE IMPOSSIBLE, in the case of the apostates in my text, it only remains that, in the last place, I now briefly explain. For very special they were, and frightful in the extreme--amply sufficient, and more, to account for the very strong word impossible which the inspired writer here employs. These singular causes are briefly but expressively set forth in the appended reason, seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. They not only renounce Christ, they do it with every circumstance of contumelious indignation and scorn. They re-enact for themselves what they are now too late literally to join in--the crime and the jeering concomitants of the Saviours crucifixion. This they do, not only in the arena of the inner spirit, but in open avowal, by shamelessly homologating and glorying in the deed. They say, though for a time deceived, we now see that the deed was right. They this gather into themselves the combined virulence of both Jew and Roman; for while with the Jew they cry, Crucify Him, with the Roman they do in effect crucify Him, so far as it is in them to re-enact the deed. And unlike that tumultuous rabble, who were stirred into frenzy by their rulers, and borne many of them they knew not whither, so that Christ affectingly said of them, praying, They know not what they do, these apostates, on the contrary, re-enacted the crime deliberately, from amid the full flood of gospel light, and life, and power, and after they them elves had tasted the sweets of gospel love. This, the terrible attitude and its implications, were explanation enough of the word impossible, were we to say no more. But to stop here would leave unexplained the fact, otherwise incredible, how they could ever have been led to take such an attitude at all. This is the only thing further I have to explain, and then the shadow over the word impossible will have deepened into the most hopeless gloom. The explanation is to be found in the strongly marked peculiarities of the Jew, and in the then conditions of social and religious life in Palestine. These were such as to leave no neutral ground. A Jews wrath, in religious matters, easily intensifies to frenzied rage. Hence their scorn of Jesus, their vindication of His death, their hate of all who bear His name, their practice by spitting, gesticulation, or terms of execration, of blaspheming and cursing the Holy One under the opprobrious name of the Nazarene. In such a state of society, to renounce Christianity was not to lapse into negative indifference; for indifference or neutrality there was none. It meant positively a return to Judaism; and to Judaism aroused awed armed in deadly antagonism to Christianity. The process would be this. Expelled the synagogue, put under the ban, disowned by their nearest, if they perished in clinging to the hated Nazarene in spite of the entreaties, the tears, and ere long the curses of their kin, the Palestinian Christian would at first waver, then absent himself occasionally from the Christian assemblies. Urged by his relatives, the occasionally would become frequently, till, now fairly on the decline, he came to abandon them entirely. And now the entreaties, the blandishments, the impassioned warnings would be renewed. Let him only pass through the needful discipline and be welcomed anew into the synagogue and into the bosom of his home. He does so: and the die is cast. To quit the church for the synagogue was to pass from one hostile camp to another, with no intermediate resting place or ground even for parley. It was to quit all Christian ordinances and restoring influences, and to raise a brazen wall between. And it was to enter the synagogue to join the anti-Nazarene crusade. The apostates, and with proverbially apostate zeal, now persecuted the faith they formerly preached. In conclusion, there result two vitally important lessons, which we briefly state in Scripture language.

1. Let him that thinketh he standeth take heed lest he fall.

2. Let the wicked forsake his way, and the unrighteous man his thoughts. (T. Guthrie, D. D.)

The sin of rejecting the gospel

That we may understand this Scripture, and make it unto us a good comfort, which might seem otherwise a heavy threatening, let us consider in it these two things: first, the purpose of the apostle for which he speaketh it, then themselves what they signify. The apostles purpose is to stir us up, desirously to hear, diligently to learn wisely to increase in knowledge, and obediently to practise that we have learned: for this purpose it was first spoken, to this end it is now written.

1. The first mark of them is that they be lightened; that is, endued with the knowledge of God, not only by the heavens, which declare His glory, nor by the firmament, which showeth His work, nor by any of Gods creatures in which His eternal power and Godhead cloth appear and shine, and of which light all nations are made partakers, but they are also lightened with His holy Word, which is a lantern to their feet and a light unto their steps, and have heard His gospel preached unto them, unto the which they have agreed that it is the Word of Life.

2. The second note of them is, that they have tasted of the heavenly gift: the heavenly gift is the life and great salvation that is in Christ Jesus, by whom we are reconciled, which likewise our Saviour Christ calleth the gift of God, speaking to the woman of Samaria; and this is that knowledge into which they are lighted by the gospel, and this they not only know, but of this gift they have also tasted: which is, they have gladly some time received it, and rejoiced in it; like as our Saviour Christ describeth them by the parable of the stony ground, that incontinently with joy they receive the seed, and which also He noteth in the Pharisees, speaking of John Baptist, which was a shining lamp among them, and they for a season did rejoice in his light.

3. The third note of these men is, that they have been partakers of the Holy Ghost: which is, that many graces of the Spirit of God have been given unto them, as these two above named, that they are lightened with knowledge, and rejoice in their understanding, which is neither of flesh nor blood, nor of the will of man, but of the Holy Ghost.

4. The fourth note is, that they have tasted the good Word of God, not much differing from that He first spake of, that they were lightened, that is, that they had knowledge of God, not only by His creatures, but much more by His Word. But here naming the good Word of God, he noteth especially the gospel, by comparison with the law.

5. The fifth note here set forth is, that they know and confess that this gospel hath in the end eternal life: and Christ is a mighty Saviour, who will keep for ever those whom He hath purchased. And he nameth the world to come, because the Spirit hath lightened them to see the latter end of this corruptible world, and to know assuredly that here they have no dwelling city, but another habitation made for Gods chosen, not with mortal hands, but everlasting in heaven, and calling it the powers, because it is made so strong in Christ Jesus, that it can never be assaulted; for all power is given unto Him in heaven and in cart,, and He hath made that heavenly city glorious for His saints throughout all worlds. And thus far of the persons, what gifts they have received; wherein yet let us understand a great difference between these men which fall away and the gifts which are in Gods elect that cannot perish, nor ever sin against the Holy Ghost. Nosy let us see the manner of rebellion, how far they tall away: first, we must observe what points the apostle hath before named. In the beginning of the chapter he mentioneth repentance from dead works, faith towards God, the doctrine of baptism, and laying on of hands, and resurrection from the dead, and eternal judgment, which here he calleth the beginning and foundation of Christian amity; then he speaketh of an apostasy or falling away from all these points here named even from the foundation and first beginnings of the Christian faith, so that all the former light is quite put out, and the first understanding is all taken away; they laugh now at repentance, and the first faith they account it foolishness. (E. Deering, B. D.)

What relapses are inconsistent with grace?

I. FOUR FALLS OF THE GODLY.

1. The first and lightest fall of the godly is that in their daily combat between flesh and spirit (Rom_7:1-25; Gal_5:17). Our duties are imperfect, graces defective, our gold and silver drossy, our wine mixed with water. Sin deceiveth, surpriseth, captivateth, slayeth, yet reigneth not. These falls or slips are unavoidable and involuntary. There is no saint but complains of them, no duty but is stained with them. In our clearest sunshine we see a world of such motes, which yet hinder not the light and comfort of our justification, avid destroy not sanctification. True grace consists with these; yea, is not separated from the assaults and indwelling of such motions. Will we, will we, said Bernard, we are pestered with swarms of these Egyptian flies, and have these frogs in our inmost chambers. This first fall is but like the fall of a mist in a winter morning: the sun gets up, and it is a fair day after. This is the first fall: the second is worse, which is

2. An actual and visible stumble as to offence of others, yet occasioned by some surreptitious surprise of temptation, for want of that due consideration which we should always have: this the apostle calls a mans being overtaken with a fault, who is to be restored with a spirit of meekness, considering we also may be tempted (Gal_6:1). Such falls (or slips rather) all or most are subject to (Jam_3:2). We sometimes trip, or slip, or miss our hold, and so down we come, but not out of choice. Thus did Peter slip or halt, when he did Judaise out of too much compliance with the Jews; whom therefore Paul did rebuke and rest- Gal_2:11; Gal_2:14).

3. The third fall is much worse, a fall from the third loft, whence, like Eutychus, they are taken up dead for the present; but they come to themselves again. These are falls into grosser and more scandalous sins which do set the stacks or corn-fields of conscience on fire; whereas the other two forenamed, especially the former, are such as Tertullian calls of daily incursion. These are very dangerous, and befall, not all professors: (they had not need!) but, now and then, one falls into some scandalous sin; but they not usually again into the same sin after sense and repentance of it. Thus fell David and Peter into foul flagitiousness, but not deliberately, nor totally, nor finally, nor reiteratedly. This fall is like the fall of the leaf in autumn. Life remains safe; a spring in due time follows, though many a cold blast first.

4. There is yet one worse fail than the former, incident to a child of God too--to be of the decaying kind, and to remit and lose his former fervour and liveliness. And it may be he never comes (as the second temple) up to the former pitch and glory (Ezr_3:12). Thus Solomons zeal and love were abated in his old age. This is like the fall of the hair in aged persons. Life yet remains; but strength, native beat, and radical moistness decay, and the hair never grows alike thick again.

II. THE FOUR FALLS OF THE UNREGENERATE.

1. The first whereof is a final fall, but not a total at first, but insensible, by degrees, gradually and without perceiving it, grow worse and worse; as the thorny ground, choked with cares, or drowned with the pleasures of the world.

2. Some fall totally and finally, but not premeditately and voluntarily at first; but are driven back by the lion of persecution, and tribulation in the way, and they retreat (Mar_4:17; 1Ch_28:9). This is like the fall of Sisera at the feet of Jael (Jdg_5:27).

3. Some more fearfully, totally, finally, voluntarily, deliberately, but not yet maliciously. Thus Demas is supposed to fall, who, of a forward disciple or teacher, is said to have become after an idol priest at Thessalonica. Thus fell Saul (1Sa_16:14).

4. The fourth and last fall follows, which is like the opening of the fourth seal, and the fourth horse appears (Rev_6:8): when men fall totally, finally, voluntarily, and maliciously. Thus Simon Magus, Julian the apostate, Hymenaeus, and Alexander, whose names are in Gods black book. Here the gulf is fixed, and there is no retracing of the steps hence. These are not to be renewed by repentance. This fall is like that of Jerichos walls: they fell down flat with a curse annexed (Jos_6:26); or as Babylons walls, with a vengeance (Jer_51:53-58); both without hope of repairing: or like the fall of Lucifer the first apostate, without offer, or hope of offer, of grace any more for ever: or like the fall of Judas, who, fading headlong, burst asunder in the midst, and all his bowels gushed Act_1:18).

III. THE MIXED FALL. There is also another kind of fall, of a mixed or middle nature; and to which side of the two (godly or reprobate) I should cast it, is not so easy to determine. Relapses into sin are like relapses into a disease after hopes and beginning of recovery.

1. This informs us that possible it is for men (yea, too ordinary) to fall from grace. We wonder not to see a house built on the send to fall, or seed not having root wither, or trees in the parched wilderness decay (Jer_17:6), or meteors vanish, or blazing stars fall, or clouds without rain blown about, or wells without springs dried up. So, for hypocrites to prove apostates is no strange thing, and utterly to fall away.

2. Even godly and gracious persons are subject to fall, and therefore must not be secure: they must work out their salvation with fear and trembling (Php_2:12) They are bidden to fear lest they should fall short (Heb_4:1): stand fast (1Co_16:13): take heed lest they fall (1Co_10:12): look diligently lest any fail of, or fall from (so is the other reading) the grace of God Heb_12:15): take the whole armour of God, that they may he able to stand (Eph_6:13).

3. Yet a truly regenerate soul, a plant of God s planting by the waterside, a plant or graft grafted into Christ, and rooted in Christ, can never fall away totally or finally: Peter could not, when Christ prayed for him: the elect cannot (Mat_24:24).

1. This text is thunder and lightning against apostales.

Awake, you drowsy professors! There is no sin like apostasy: adulteries, manslaughter, theft, idolatries, &c., nothing to this.

2. This speaks terror to professors fallen, or lying in scandalous sins.--You cannot sin at so easy a rate as others. You know your Masters will, and do it not, therefore ye shall be beaten with more stripes (Luk_11:47). You are as a city set on a hill. Your fault cannot be hid, no more than an eclipse of the sun.

3. Terror to such as, after conviction and engagements under affliction and distress, after some prayers, vows, and a begun or resolved reformation, return to former courses.--As they, after what they promised in their distress, returned when delivered, and started aside like a broken bow Jer_34:15-16). The new broom of affliction swept the house clean for the present; but afterwards the unclean spirit returns, and this washed sow is wallowing in the mire again.

4. Terror to such as lapse and relapse into the same sin again.--As Pharaoh, Jeroboam, and those antichristian brood which repented not Rev_9:20-21). Notwithstanding all judgments, convictions, confessions, promises, they go from evil to worse, from affliction to sin; from sin to duty, and from duty to sin; repent and sin, sin and repent Jer_9:3); and from repenting of sin in distress, go to repent of their repentance when delivered.

Discrimination.

1. There are some who have fallen into foul sins; and they think their case desperate, because of the greatness of their sins. But their sin is not the sin against the Holy Ghost, because not committed after light, taste, partaking of the Holy Ghost. &c., but in the days of their ignorance, as Paul mice. Some fall foully after conversion, as Peter, but not deliberately, maliciously; and both these may be the spots of children: they see the plague in their heart (1Ki_8:38), feel the smart. These have foul scabs; hut they go to Jordan and wash, go to the fountain opened for sin and uncleanness; and then though their sins be as scarlet, they shall be as white as snow; though red like crimson, they shall be as white as wool Isa_1:18).

2. There be some relapses through human infirmity, which are truly bewailed. This is not the sin against the Holy Ghost neither.

3. But there are others that make a trade of sin, drink up iniquity like water, that add drunkenness to thirst, and fall and rise, and rise and fall: they lapse and relapse, and slide away as water

Shall I say such shall have peace? Not What peace to such so long as their sins remain? I shall, to conclude, give a few short directions, to prevent falls and relapses, but cannot now enlarge upon them.

1. Watch and pray, that ye enter not into temptation (Mat_26:41).--Watch in prayer, watch after, watch when alone, watch when incompany, especially against ill company and all occasions of sin.

2. Keep conscience lender, and shun the first motions and occasions of sin.--If thou find thyself given to appetite, put a knife to thy throat, is thewise mans counsel; if to wine, hook not on the glass; if to wantonness, come not near her corner.

3. Take heed Of having slight thoughts of sin.--As to say, As long as it is no worse; It is the first time; It is but now and then a great chance, when I meet with such company; and many have such foolish pleas, and so play at the mouth of the cockatrices den till they are stung to death.

4. Take heed of having light thoughts of Gods mercy.--When sin abounds, grace superabounds, &c. The Lord saith, He will not spare such, nor be merciful to them.

5. Take heed of reasoning from Gods temporal forbearance, to eternal forgiveness.

6. Take heed of presuming of thy own strength: I can, and I mean to repent; I can when I will, and I will when time serves. I trust I am not so bad, that God hath not given me over. Many have gone further than I: why may I not repent at my last hour?

7. Take heed of a mock repentance, saying, I cry God-mercy, God forgive met I sin daily, and repent daily. When I have sworn or been drunk, I am heartily sorry. Is not this repentance? I answer, No! Repentance is quite another thing. The burnt child, we say, dreads the fire. (John Sheffield, M. A.)

The terrible hypothesis; or, the irrecoverable fall

I. PERSONAL CHRISTIANITY IS A SPIRITUAL PARTICIPATION OF DIVINE REALITIES.

1. It is an idea.

2. It is a feeling.

3. It is a power.

II. APOSTASY FROM PERSONAL CHRISTIANITY IS AN IMMENSE SIN.

1. The falling away here mentioned is that of total apostasy.

2. The apostasy here spoken of is stated purely as an hypothesis.

3. Although the apostasy is spoken of only as hypothetical, it is, nevertheless, possible. The man who parts with Christ through the force of old prejudices, is the Caiaphas of the age; he who parts with Him for money, is the Judas; he who parts with Him for popular favour, is the Pilate. The tragedy of Golgatha has many actors; every generation every day reiterates these multiplied crucifixions.

III. THE SIN OF SUCH AN APOSTASY WOULD ENTAIL THE MOST LAMENTABLE RESULTS.

1. The lamentable results of this sin would be irremediable.

(1) Their first repentance could only have been produced by the whole force of the moral considerations contained in the gospel.

(2) The supposed apostates have triumphed over the whole force of the most powerful considerations that can ever be addressed to them.

2. The lamentable results of this crime are consonant with character. Their doom answers to their state.

3. The lamentable results of this crime are terribly awful The conscience in flames!

4. The lamentable results of this crime are ever just at hand. Nigh unto cursing. (Homilist.)

Indefinite renewal impossible

The impossibility here asserted consists not in a single repentance, but in the indefinite renewal of the first vivid life of the Spirit in the case of Christians who are meanwhile continually crucifying to themselves the Son of God afresh: the spiritual impressions that were wrought once for all at their conversion must of necessity be weakened by repetition. The passage, as it stands in the text, is in thorough harmony with the previous context, which maintains the need for progressive teaching as the child grows into the man in Christ and protests against the continual reiteration of truths which have lost their freshness; and with the subsequent context, which condemns spiritual barrenness under the figure of sterile soil which, season after season, in spite of fertilising rain and human tillage, produces only thorns and thistles. (F. Rendall, M. A.)

Final perseverance

If Christians can fall away, and cease to be Christians, they cannot be renewed again to repentance. But, says one, you say they cannot fall away. What in the use of putting this if in, like a bugbear to frighten children. If God has put it in, He has put it in for wise reasons. Let me show you why.

1. First, it is put in to keep thee from falling away. God preserves His children from falling away; but He keeps them by the use of means; and one of these is, the terrors of the law, showing them what would happen if they were to fall away. There is a deep precipice: what is the best way to keep any one from going down there? Why, to tell him that if he did he would inevitably be dashed to pieces. In some old castle there is a deep cellar, where there is a vast amount of fixed air and gas, which would kill anybody who went down. What does the guide say? If you go down you will never come up alive. Who thinks of going down? The very fact of the guide telling us what the consequence would be keeps us from it. It leads the believer to greater dependence on God, to a holy caution, because he knows that if he were to fall away he could not be renewed. It is calculated to excite fear; and this holy fear keeps the Christian from falling.

2. It is to excite our gratitude. Suppose you say to your little boy, Dont you know, Tommy, if I were not to give you your dinner and your supper you would die? There is nobody else to give Tommy dinner and supper. What then? The child does not think that you are not going to give him his dinner and supper; he knows you will, and he is grateful to you for them. The chemist tells us that if there were no oxygen mixed with the air animals would die. Do you suppose that there will be no oxygen, and, therefore, we shall die? No, he only teaches you the great wisdom of God, in having mixed the gases in their proper proportions. Says one of the old astronomers, There is great wisdom in God, that He has put the sun exactly at a right distance--not so far away that we should be frozen to death, and not so near that we should be scorched. He says, If the sun were a million miles nearer to us we should be scorched to death. Does the man suppose that the sun will be a million miles nearer, and, therefore, we shall be scorched to death? He says, If the sun were a million miles farther off we should be frozen to death. Does he mean that the sun will be a million miles farther off, and, therefore, we shall be frozen to death? Not at all. Yet it is quite a rational way of speaking, to show us how grateful we should be to God. So says the apostle. Christian! if thou shouldst fall away, thou couldst never be renewed unto repentance. Thank thy Lord, then, that He keeps thee. (C. H. Spurgeon.)

The moral condition in which renewal is impossible

When anything is said to be impossible, the natural question is, Impossible to whom? for it is plain that what may be possible to one being, may be impossible to another being. If I were called to attempt to lift a stone of a ton weight, I would naturally say, No, I will not attempt it, for it is impossible--meaning, not that it is impossible that the stone should be lifted, but that it is impossible that I should lift it. The impossibility in the case before us may either be considered as existing in reference to God, or in reference to man. If the restoration of these apostates to the state in which they once were be an impossibility in reference to God, it must be so either because it is inconsistent with His nature and perfections, or with His decree and purpose. In the first sense, it is impossible for God to lie, or clear the guilty without satisfaction. In the second sense, it was impossible that Saul and his posterity should continue on the throne of Israel. That the restoration of an apostate to his former state is an impossibility in either of these points of view, is more than we are warranted to assert. If we carefully examine the passage, I apprehend we will come to the conclusion that the impossibility is considered as existing not in reference to God, but in reference to man--that the apostles assertion is, that it is impossible, by any renewed course of elementary instruction, to bring back such apostates to the acknowledgment of the truth. He had stated that many of the Hebrews had unlearned all that they had learned, and had need of some one to teach them again the first principles of the oracles of God. Yet he declares his determination not to enter anew on a course of elementary instruction, but to go on to some of the higher branches of Christian knowledge; for this cause, that there was no reason to expect that such restatements would be of any use in reclaiming those who, after being instructed in the doctrines and evidences of Christianity, had apostatised; while, on the other band, there was every reason to hope that illustrations of the higher branches of Christian truth would be of the greatest use to those who held fast the first principles, in establishing them in the faith and profession, in the comforts and obedience of the gospel; just as a farmer after making a fair trial of a piece of ground, and finding that, though everything has been done for it in the most favourable circumstances, it still continues barren, desists, saying, It is impossible to make anything of that field, and turns his attention to rendering still more fertile those fields which have already given evidence of their capability of improvement. It is not possible, by a renewed statement of Christian principles and their evidence, to bring back these apostates. Nothing can be stated but what has been already stated, which they seemed to understand, which they professed to believe, but which they now openly and contemptuously reject. No evidence, stronger than that which has been brought before their minds, and which they once seemed to feel the force of, can be presented to them. The meaning and evidence of Christian truth have been before their minds in as favourable circumstances as can be conceived. The apostles assertion, then, appears to me to be just this--Statement and argument would be entirely lost on such persons, and therefore we do not enter on them. (John Brown, D. D.)

Danger of falling away

A Christian said to a minister of his acquaintance, I am told you are against the perseverance of the saints. Not I, indeed, he replied; it is the perseverance of sinners that I oppose. But do you not think that a child of God can fall very low, and yet be restored? I think it would be very dangerous to make the experiment.

Nothing more can be done

If the mightiest arguments have been brought to bear on the conscience in vain; if after some slight response, which gave hopes of better things, it has relapsed into the insensibility of its former state, there remains nothing more to be done. There is nothing more potent than the wail of Calvarys broken heart and the peal from Sinais brow, and if these have been tried in vain, no argument is left which can touch the conscience and arouse the heart. If these people had never been exposed to these appeals, there would have been some hope for them, but what hope can there be now, since, in having passed through them without permanent effect, they have become more hardened in the process than they were at first? Here is a man dragged from an ice-pond, and brought into the infirmary. Hot flannels are at once applied, the limbs are chafed, every means known to modern science for restoring life is employed. At first it seems as if these appliances will take effect, there are twitchings and convulsive movements; but, alas I they soon subside, and the surgeon gravely shakes his head. Can you do nothing else? Nothing, he replies; I have used every method I can devise, and if these fail, it is impossible to renew again to life. This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance. If you are still touched by gospel sermons, and are anxious to repent, and are in godly fear lest you should be a castaway, take heart; these are signs that this passage has no bearing on you. Why make yourself ill with a sick mans medicine? But if you are growing callous and insensible under the preaching of the gospel, look into this passage, and see your doom, unless you speedily arrest your steps. (F. B. Meyer, B. A.)

The recoil from good influences

Translated into a statement of tendency, the doctrine taught is this.--Every fall involves a risk of apostasy, and the higher the experience fallen from the greater the risk. The deeper religion has gone into a man at the commencement of his Christian course, the less hopeful his condition if he lapse. The nearer the initial stage to a thorough conversion the less likely is a second change, if the first turn out abortive; and so on, in ever-increasing degrees of improbability as lapses increase in number. The brighter the light in the soul, the deeper the darkness when the light is put out. The sweeter the manna of Gods Word to the taste, the more loathsome it becomes when it has lost its relish. The fiercer the fire in the hearth while the fuel lasts, the more certain it is that when the fire goes out there will remain nothing but ashes. The livelier the hope of glory, the greater the aversion to all thoughts of the world to come when once a Christian has, like Atheist in the Pilgrims Progress, turned his back on the heavenly Jerusalem. Action and reaction are equal. The more forcibly you throw an elastic ball against a wall the greater the rebound; in like manner the more powerfully the human spirit is brought under celestial influences, the greater the recoil from all good, if there be a recoil at all. The gushing enthusiasts of today are the cynical sceptics of to-morrow. Have promoters of revivals laid these things duly to heart? (A. B. Bruce, D. D.)

Backsliding and apostasy

The difference between backsliding and apostasy is that between a body benumbed, stiffened, and all but deprived of life by the cold, and the same body petrified and hardened into stone. (J. Leifchild, D. D.)

Sinning against the light

He who sins against the light is hurt beyond hope of cure. (Old Greek Saying.)

Shutting out love

He that shuts love out, in turn Shall be shut out by love,

And on her threshold lie Howling in outer darkness.

(Tennyson.)

Freezing after a thaw

I have read that there is no ice that is harder to melt than ice that has been once melted and frozen the second time. So the soul that has begun to melt before the heart of Christ, and then refuses to lay its sins on the Lamb of God, that heart is the hardest and the most difficult to break again. (Theo. Monod.)

Process of backsliding

Two ministers, walking along the banks of a river, came to a tree which had been blown down in a recent gale. It was a mighty, noble tree, tall and substantial, with large outspreading roots and ample foliage. Approaching to examine it, they found it had been snapped off just above the roots; and, on looking still closer, found that there was only an outer shell of sound wood, and that the heart was rotten. Unnoticed, decay had been going on for years. So is it generally with the fall of professing Christians; the fall is but the result of evil that has been allowed to steadily gather strength within the heart.

The difficulty of the passage

Do you ask me whether it is possible for a Christian man to commit a crime, and to sink into a doom like this? I dare not obliterate the tremendous force of this passage by denying the possibility. Far better leave it as it is--an awful hypothesis--to warn us against the danger and the guilt, than venture by fine-drawn speculations, to diminish its practical power. If you ask me how I can reconcile the passage as it stands, with the merciful promises which assure us of Gods keeping if we trust in Him, I answer that these promises are to those who trust, and continue to trust, in God, not to those who trusted once, but whose trust has now perished; and I answer farther, that I would rather be charged by a whole council of theologians, with introducing scientific inconsistency into a theological system, than dare to lessen the term of a divinely-inspired warning, the undiminished awfulness of which may be needed to save some soul from death. (R. W. Dale, LL. D.)

What is it to fall away?

To fall away is to go back from the outward profession of Christianity--not temporarily, but finally; not as the result of some sudden sin, but because the first outward stimulus is exhausted, and there is no true life beating at the heart, to repair or reinvigorate the wasting devotion of the life. It is to resemble those wandering planets, which never shone with their own light, but only in the reflected light of some central sun; but which, having broken from its guiding leash, dash further and further into the blackness of darkness, without one spark of life, or heat, or light. It is to return as a dog to its vomit, and as a sow to her filth; because the reformation was only outward and temporary, and the dog or sow natures were never changed through the gracious work of the Holy Spirit. It is to be another Judas; to commit the sin against the Holy Ghost; to lose all earnestness of feeling, all desire for better things, all power of tender emotion, and to become utterly callous and dead, as the pavement on which we walk, or the rusty armour hanging on the old castles walls. (F. B. Meyer, B. A.)

A backslider a sad sight

It is a miserable thing to be a backslider. Of all unhappy things that can befall a man, says Ryle, I suppose it is the worst. A stranded ship, a broken-winged eagle, a garden overrun with weeds, a harp without strings, a church in ruins--all these are sad sights; but a backslider is a sadder sight still.

Misery of a backslider

Terrible is the falling away of any who make profession and act quite contrary to conviction. A lady here (Huddersfield) thus relates her own case. Once Mr. and I were both in the right way. I drew him into the world again. I am now the most miserable of beings. When I lie down I fear I shall awake in hell. When I go out full dressed, and seem to have all the world can give me, I am ready to sink under the terrors of my own mind. What greatly increases my misery is the remembrance of the dying speech of my own sister, wile told me she had stifled convictions and obstinately fought against light to enjoy the company of the world. Sister, said she, I die without hope. Beware this be not your easel But, indeed, said Mrs., I fear it will. (C. Venn.)

They crucify to themselves the Son of God afresh

Crucifying the Son of God afresh

Various as have been Gods dealings with the world, there is, after all, a terrible impartiality in His dispensations to His rational creatures. Wherever men possess reason and conscience, they possess, in some measure, the means of pleasing or displeasing Him; whenever they can, in the lowest degree, conceive His law, they are bound to obey it. The whole world is under a moral government, though we alone are in a written covenant; all live to God, though we alone have professed the law of the spirit of life in Christ Jesus. The very temptations, ms that dazzle the unevangelised world are, in innumerable instances, the same temptations that are trying us--anger, sensuality, ambition, avarice. We are their brethren in all things except in the revelation of the Divine mercy and the gift of the Divine Spirit. While the human nature of the Church is uniform, its trials must be nearly so. As the Lord ,,f the Church is the same yesterday and to-day and for ever, so the probation He enforces is distributed pretty evenly through all ages and classes. But of all the equalisations of evil in successive ages, of all the repetitions of trial from generation to generation, of all the instances evincing that, in the Church as in the world, the thing that has been will be--unquestionably that expressed in the text is the most startling and fearful. The Crucifixion of Christ, in its literal reality, stands alone in the history of man. It was the last and darkest depth of human criminality. The original fall, and the rejection of the Redeemer, are the two saddest pages in the story of our race. But mournful as is the former, it has never, probably, left the impression upon the heart which is at once produced by all those dread accompaniments that prepared and embittered the last sufferings of the meek and merciful Friend of man. Injustice, cruelty, false shame, unworthy indolence, covetousness, ambition, hypocrisy, envy, all were in different ways exhibited in this tremendous tragedy; all contributed in different ways to fix the catastrophe. No, never, surely, is man, in all the possibilities of futurity, destined again to consummate a wickedness like this. It must be for ever solitary in the world, an event placed beyond anticipation, repetition, or parallel; a lonely and terrible monument of unapproachable guilt. Not thus, however, speaks the voice of inspiration. Heaven has not spared us this trial. When Christ was about to die, He instituted a memorial sacrament of His passion, to show forth His death until He come. It would seem that there is, as it were, a fearful and Satanic sacrament too, of that same dread hour, by which it is still in mans power to reiterate and prolong His death until He come to judge the long succession of His crucifiers. St. Paul delivers to us the tremendous truth, that there is in man a continued capacity of crucifying afresh the Son of God; a power to act over again all the scene of His torture, to league with the malignant priests and the scoffing soldiers, to buffet the unresisting cheek, to bind the crown of thorns. Reflect on the frame and temper of mind, on the weakness and the wickedness, that made the chosen people of God the murderers of His Son, and try if you cannot catch some faint image of that treachery in your own hearts. But be true to yourselves if you would indeed detect the lurking evil, and think not that even among the best of us, in a world of oft-recurring temptation, it is useless to prosecute the scrutiny. Doubtless the accuracy of the image will vary in degree: here, through the progressive sanctification, all but obliterated; here, through remaining worldliness, vivid and undeniable; here, through total rejection of Christ, all but complete. To estimate the resemblance we must turn to the original. When Christ was, in that day of mingled horror and glory, sacrificed on Calvary, few things were more remarkable in the accessories of the event than the feelings and motives of the people. Christ was unquestionably a favourite with the mass of the people; the great obstacle to the schemes of the priests was always that they feared the people. His gracious bearing and the mysterious anticipation that surrounded and dignified His singular life, had evidently caught and conciliated the popular mind. Nor was it unqualified malignity that made them His persecutors, Christ Himself had found a palliation for this crime in their ignorance, He besought forgiveness for them because they knew not what they did. Yet, however it came to pass, this people, thus disposed, are found the unanimous destroyers of their Prophet, the tumultuous petitioners for His crucifixion, the fierce invokers of His blood on them and on their children? Strange as this appears, is there indeed nothing that resembles it in our own experience? Is no parallel to be found for it in the Christian world around us! Can we not, when we go abroad into the highways of daily life, find something in the general mind that reminds us of a people honouring Christ as long as He offers easy blessings, flocking round His standard with enthusiasm so long as He is made the standard-bearer of a party, professing boundless admiration, devotion, and love; yet when the true hour of trial comes, and the question can no longer be escaped,--Shall we surrender our pleasures or our Redeemer?--give up the favour of earthly superiors or the favour of the King of heaven?--abandon our cherished sins, or with our sins nail Jesus to the cross once more?--then, relinquishing their short-lived discipleship, following the instigation of blind and guilty guides, turning with the turning tide, and swelling the torrent of the persecutors of the body of Christ. Turn again to the record. Among the unhappy instruments of Satan, on that dread occasion, was one whose name, almost unknown in all else, his relation to this event has miserably immortalised--the wretched, wavering, timorous Pilate. Willing to save, but afraid to resist, anxious to do right as long as virtue cost no trouble,-has this crucifier of Christ no image among us? Are there no Pilates among our grave and reputable men of business?--none who cold be models of consummate piety if there were no danger of its disturbing their tenure of wealth and influence?--who would gladly save the Son of God from degradation if they were not a tittle apprehensive of degrading themselves in the task,--and would allow Him supreme authority as long as the r own was warranted secure? Not far removed from this is the case of those rulers who struggled against their very faith lest it should hazard their popularity Joh_12:43). Alas! these poor dependents on human fame stand not alone in the world; this weapon of the evil one has not been suffered to rust in disuse! It is not with open disavowal that the votary of fashionable worldliness disclaims the Lord of glory. A peril such as this might be met and warded off. But society does its work surely because slowly. Religion is not proved to be absurd, but assumed to be so; the world would not harshly ask us to disbelieve in Christ, but merely to forget Him. Principles are lost for ever before we have dreamed they were in danger, and the poor victim of the worlds opinion has learned to crucify afresh the Son of God, without relinquishing one outward characteristic of discipleship I But these, wretched and criminal as they are, are but the less daring forms of crime. Deeper guilt than this bore the suffering Lamb of God to His cross, and deeper guilt than this is not confined to His first crucifiers. Can we witness nothing that recalls the rebellious ambition of those who said, This is the heir; come, let us kill Him, and the inheritance shall be ours? The world at large--yea, the far immense of worlds--is the inalienable property of God; the inheritance is entailed upon that only-begotten Son, whom, it is written, He appointed Heir of all things. And when, refusing to hold as His lessees, spurning His rights of lordship, we would explode His claims for antiquated and fanciful, that we may enjoy His gift as though the fee were ours; in all this is there none of that spirit which once raged in those who, in angry impatience of His claims, took counsel against Him for to put Him to death? And when a paltry hope of gain or advancement can bribe us to forsake a gracious Master, to forget all He has done, and all He has borne; does he remain the alone in the world who said unto the chief priests, What will ye give me, and I will deliver Him unto you? Nay, at such an hour we are worse than Judas; for even Judas, the miserable suicide of remorse, we may believe, had another option been his, would not have crucified the Son of God afresh! Can we descend yet deeper? Christ was crucified on the imputation of blasphemy. What was the blasphemy? He had called Himself the Son of God, and the Son of man, and in right of this transcendent union, the Judge to come in the clouds of heaven, and sitting at the right hand of power. If this was false, His crucifiers were justified; if this was false, in a theocratic government, He deserved His fate. There are those who pronounce that mysterious title false in any sense that could have ever made it blasphemy from human lips, who deny the Sonship of the Eternal any significance beyond what more or less belongs to all the virtuous revealers and interpreters of the will of heaven that have ever instructed man. Surely we cannot in justice refuse to such impugners the place they have chosen for themselves in the throng that circled the cross of Jesus! Still we have not sunk to the last level of the Jewish persecutors. Fallen as we are, we could not have borne to prefer Barabbas, the thief and murderer, to our pure and guiltless Redeemer. And who, then, are the darling idols of human applause? Who are the chosen of our race that poetry crowns with its halo of glory, and every young imagination bows to worship? Who, but the laurelled Barabbases of history, the chartered robbers and homicides that stain its pages with blood, and that, after eighteen hundred years of Christian discipline, the world has not yet risen to discountenancing? Remove the conventional discredit that attaches to the weaker thief, exalt him to the majesty of the military despot, and how many would vote for Barabbas, how many linger with the lowly Jesus? Be it so, but our votes would at least be open and undisguised, we would not stoop to the meanness of hypocrisy. We would not, with those you are pleased to make our prototypes, put on Him the scarlet robe and the crown, and the sceptre, that we might bow the knee and mock Him. Of this, at least, we are incapable. Perhaps so. I pray God it may he so. And yet, recall but the hour that has just now floated past you into eternity, when you bowed the knee to this same Jesus who was crucified, when your lips uttered words of piercing sorrow, and besought His mercy and implored His aid, as erring and straying sheep, as miserable offenders, miserable sinners. Ask yourselves how many knees were bowed in the repentance the lips rehearsed, how many hearts were melted in the agony the tongue so readily expressed. And if conscience whisper an accusation, bethink you how differs this from the guilt of those who called Him King, and despised the royalty they ascribed; or was it more a crime to insult Him when He walked the earth in poverty and pain, than when He sits, as now, the recognised Monarch of the universe! (Prof Archer Butler.)

The crucifixion of Christ, an ever recurring crime

I. THE METHOD BY WHICH HEAVEN TESTIMATES THE CHARACTER OF MEN. The essence of a moral act lies, not in the muscular exertion, but in the mental volition.

1. This method of judging character commends itself to our sense of justice as obviously right.

2. This method of judging character urges the most vigorous discipline of the heart.

3. This method of judging character suggests unexpected revelations on the day of judgment.

II. THE ENORMITIES WHICH CORRUPT MEN ARE AT ALL TIMES CAPABLE OF PERPETRATING.

1. The feelings which effected the crucifixion we may find everywhere in the hearts of depraved men.

2. Similar circumstances would probably lead to a similar development.

Learn:

1. The propriety of a trembling modesty in denouncing the great criminals of history. In condemning them, let us take care that we do not foredoom ourselves.

2. The necessity of a heart renovation for the real improvement of humanity.

3. The inestimable value of the gospel to mankind. (Homilist.)

The crucifixion of Christ modernised

To a nature morally sensitive the crucifixion of Jesus Christ is the crime of all crimes. Although eighteen hundred)ears have passed it is still the most realistic scene in all history. The strokes of the crucificial hammers are heard not only on the mountains of Palestine; they ring throughout the universe. The vividness of the cross comes, in part, from the way the story of Calvary is told. There is nothing elaborate. No attempt at fine writing. Only a few verses. The story is allowed to tell itself. But here is the secret: it is scenic from beginning to end; it speaks in pictures. God Himself emphasised the enormity of the crucifixion of His Son by means of the great wonders by which He marked the event, and by which He proclaimed that all nature was in a sympathetic agony with the agonising Christ. But mark the way God visits the crime of Christs crucifixion with retribution if you would grasp its enormity. The Hebrews had for centuries been dreaming of a Messiah, and at last their Messiah came. But how did they receive Him? They received Him with yells of Crucify. At the Cross of Jesus, which consummated their iniquity, the story of their nation ends. Some of those who shared in the scene of Christs crucifixion, and myriads of their children, shared also in the long horror of the siege of Jerusalem by the Romans--a siege which, for its unutterable fearfulness, stands unparalleled in the story of mankind. They had forced the Romans to crucify their Christ, anal they themselves were crucified in myriads by the Romans outside their walls, till room failed for the crosses and wood to make them with. This would be enough to spread before us the enormity of the crime of the crucifixion of Jesus Christ; but this is not all; retribution still follows the nation of His crucifiers. In this year the Jews are an ostracised race in the midst of humanity the world over. To see the enormity of the crucifixion of Christ put by the side of the appalling judgment which followed it an analysis of the crime. The crucifixion of Christ was not a single sin, it was a multifold sin; it was a moral compound. It was a culmination--a climax. A whole series of motives and a whole series of actions were behind it. When we remember this we see that the Cross stands for something upon the part of man. It is an exponent of humanity. It is the work of human nature unregenerated. It shows the extreme of sin to which man will dare to go; he will dare to crucify the Son of God. Is there a point in moral depravity beyond that? If so, what is it? Hundreds and hundreds of typical bands rear the Cross and ply the curcificial hammers and drive the cruel nails of death. I see the hand of the Pharisee; he was a formalist in religion, and could not endure the pure spirituality of Christs religion. I see the hand of the Elder; be was a traditionalist, and he felt his religion reel before the practical common-sense questions which Christ fired through it, as the gun-boat fires its cannon-balls through a wooden ship. I see the hand of the Sadducee; he was an agnostic, and he hated Christ because He brought to bear against the tenets of his agnosticism the deadly parallelism of the Scriptures. The envy of the Churchmen; the avarice of Judas; the vacillation and cowardice of Pilate; the perjury of the false witnesses; the false shame of those who believed in Christ but who refused to confess Him for fear of the Pharisees; the desertion of His long-instructed followers; the brutality of the mob, who mocked Him as He died--all these were forces which combined to erect the Cross and nail Christ to it. And what had Christ done that He should thus be crucified and made an open shame? He had loved men; He had opened the massive prison doors of error and had given men the liberty of the truth; He had smitten haughty tyrannies and broken the oppressive grip which they had upon humanity; He had taken children into His arms and had blessed them; He had lived a holy life, in which no one could pick a single flaw; He had healed the sick; He had uttered the Sermon upon the Mount and the golden promises and the explanatory parables: That was all He had done. How the enormity of the crime of crucifying Him grows t We congratulate ourselves that we were not at Calvary and that we were spared the trial, the experience, and the doom of those who crucified Christ. My fellow-men of the nineteenth century, the text strikes us while we are right in the midst of our mistaken congratulations. It says in unmistakable language the crime of the crucifixion of Jesus Christ, which is so enormous, is a crime that is continuous. In the rearm of human disposition and feeling, in the thought-life of the world, there is a perpetual Calvary and a perpetual crucifixion. Christ is being crucified afresh, and the old guilt of the first century is not only being constantly incurred, but it is being constantly increased. The men of the first century, when they crucified Christ, knew not what they did--they sinned in darkness; but the men of the nineteenth century, when they crucify Christ, know what they are doing--they sin against light. What has Christ done that any man in the nineteenth century should crucify Him? He has filled the world with pure principles; He has reproduced Himself in the magnificent men and women of the Christian Church; He has built up the ground institutions of civil and religious liberty; He has shaped and moulded the leading nations of the earth; He has given the world the progress and the triumphs of a Christian civilisation. Do these things make Him worthy of crucifixion? The men of the first century who crucified Him saw only the deeds of a very few years; the men of the nineteenth century who crucify Him afresh see the deeds of 1800 years. They sin against all the centuries of the Christian era. There is no mistaking the text. It is in the present tense, and it speaks of a second act. It was addressed to men thirty years after Jesus had been enjoying the glories of the throne of heaven. He was beyond the reach of the physical touch of man. Paul did not consider the essence of a moral act to lie in the muscular exertion, but in the mental volition. As a man thinketh in his heart, so is he. This is heavens idea of moral conduct. The heart-life is the true life. The Lord looketh upon the heart. Our life includes the unexpressed wishes, the inarticulate longings, and the unwrought purposes of the heart. It includes our moral identifications with our fellow-men and our sympathies with their actions. You hare now before you the answer of the question, How is it possible to recrucify Christ? The answer is this: It is possible by means of moral identification with the men of Calvary. There is a brotherhood of soul with soul; by continuing in the brotherhood made up of the souls of the Pilates, and of the Pharisees, and of the Judases, and of their kindred, we endorse their deeds and ate held by justice as alike criminal with them. When their spirit is incarnated in our acts we crucify Christ afresh. I tell you that not a single impulse or passion that played a part in the great tragedy has died out of the world. They are all pulsating to-day in the hearts of men. The nineteenth century is but a moral echo of the first century. If you are not morally one with the friends of Christ you will be classified with the crucifiers of Christ. That is the principle which the text enunciates. Jesus Himself enunciates the same principle in the woes which He pronounces against the Pharisees. Moral identification! That is the criterion of character! That is the basis upon which God deals with us in judgment. Moral identification is also the basis upon which man judges man. We saw the play of this principle of judgment during the civil war which tore and distracted our land. The war opened with the Confederates firing upon Fort Sumter. That first act was universally made to test all the North. The way a man looked upon that daring act was made the criterion of his standing, the index of his loyalty or disloyalty. The man who deplored it, and who lifted his hands in hob horror at the thought of American citizens firing upon American citizens, was identified with the men within the fort who stood by the guns of the nation loyally and courageously; but the man who let the joy of his soul shine out in his face, or embody itself in utterance, was identified with the men who aimed and fired the guns of treason, and who tattered the dear old Stars and Stripes, and trampled them in the dust. The latter man was compelled to leave the North and was treated as a traitor, which he was. The war was closed with the awful tragedy of assassination. The most dastardly act of all that black history was the firing of the assassins fatal ball by J. Wilkes Booth through the noble frame of Abrabam Lincoln. That act also was made a test. Here and there through the North there were men who applauded the act; but no sooner did the words Good, Served him right, fall from their lips than instantly they were riddled by the Minie balls of patriots, or swung out into the air from impromptu gallows. Why? Because everywhere the men of the North looked upon them as assassins, kindred Booths. Why? Because everywhere the men of the North looked upon soul identification with treason as treason, and sympathy with a traitor as making a man a traitor. Moral identification! That is the criterion of character. Both God and man declare it to be the true basis of righteous judgment. If this be so, then the duty of the hour, in view of the theme which occupies our minds, is to question ourselves with regard to our moral identification. Where do you stand with regard to Christ? That is the question. With whom are you classified? Do you crucify Christ afresh? If by your actions you are classified with Pilate you crucify Christ. The historical man Pilate is dead, but his principles have been modernised. Pilateism never dies. It affects friend.-hip; it pays compliments; it shifts and transfers responsibility; it seeks to be on both sides; it makes an orthodox profession, but lives a heterodox life; it virtually acquits but actually executes. With whom are you classified? With Judas, the man who sold his Master? Why did Judas sell Christ? Because he got money. The sale of Christ by Judas was a pure matter of cash. If you sell conscience or principle for money you are a Judas and a crucifier of Christ. If yea are untruthful and dishonest in your business you are a Judas and a crucifier of Christ. With whom are you identified? With the soldiers who robed Him in mock purple, and who platted a crown of thorns and put it upon His brow, and bowed the knee before Him in hypocrisy? If when conscience tells you to perform a certain duty you deliberately re use to obey, what is that but bowing the knee in hypocrisy to Christ as the King of your life, and turning His crown into a crown of thorns, a thing to be jeered at? With whom are you classified? With the disciples who forsook Him and fled? If so, you play a part in Christs crucifixion. Today the silence and the backwardness and the desertion of Christians may be the cause of the reign of unbelief; the cause of indifference with regard to Christ; the cause also of much of the dishonour that is heaped upon Christ. It is our duty to assort more and claim more for Jesus. With whom are you classified? With the Pharisees, who kept men from espousing the cause of Christ? Do you hinder your friends from making a confession? With whom are you classified? With the Sanhedrin who passed the sentence of death upon Christ? Why did the members of the Sanhedrin sentence Him? Because He claimed to be God; because they said He was a blasphemer; because they denied His deity. Do you deny the deity of Jesus Christ? If so, then there is nothing left for you but to crucify Him. With whom are you identified? I hear a voice saying, I am identified with no one. I am neutral. I neither choose Christ nor Barabbas. I wash my hands clear of the whole business. That was what Pilate thought he would do; but did he? No; all such talk is the merest moral stuff, Neutrality! To you who have this day heard the gospel of Christ, there is no such thing as neutrality. The Master Himself says, He that is not for Me is against Me. That settles it. He that is not morally identified with Christ as a follower and friend is morally identified with His enemies and crucifiers. Your attempted neutrality is a crime against light and against infinite love and against the eternity of your own soul. Why should you crucify the Son of God afresh? Why should you nail H,m to the cross of indifference? Is there any difference between crucifying Christ upon the cross of indifference and crucifying Him upon the cross of criticism, or upon the cross of consent, or upon the cross of unbelief? He is crucified all the same. Do you ask me the way out of your sin? I reply, Seek a true knowledge of Christ. In speaking of the first crucifixion Paul tells the Corinthians that had the men of Jerusalem known Christ they would not have crucified the Lord of glory. Do you ask me the way out of your sin? I reply, If you would avoid the crucifixion of Christ join in the coronation of Christ. Crown Him with an ardent faith; with a loyal love; with a fearless, manly, constant, and open confession. (David Gregg, D. D.)

Christ crucified afresh

Bridaine was one of the most celebrated of the French preachers. Marmontel relates, that in his sermons he sometimes had recourse to the interesting method of parables, with a view the more forcibly to impress important truths on the minds of his hearers. Preaching on the passion of Jesus Christ, he expressed himself thus:--A man, accused of a crime of which he was innocent, was condemned to death by the iniquity of his judges. He was led to punishment, but no gibbet was prepared, nor was there any executioner to perform the sentence. The people, moved with compassion, hoped that this sufferer would escape death. But one man raised his voice, and said, I am going to prepare a gibbet, and I will be the executioner. You groan with indignation! Well, my brethren, in each of you I behold this cruel man. Here are no Jews today to crucify Jesus Christ; but you dare to rise up, and say, I will crucify Him. Marmontel adds, that he heard these words pronounced by the preacher, though very young, with all the dignity of an apostle, and with the most powerful emotion; and that such was the effect, that nothing was heard but the sobs of the auditory. (Baxendales Dictionary of Anecdotes.)

Continuous crucifixion

Rather, while crucifying, crucifying as they are doing. Thus the words imply not only an absolute, but a continuous apostasy, for the participle is changed from the past into the present tense. 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 (Heb_10:29). (F. W.Farrar, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

III

For it is impossible to bring back to a state of grace those who, after experiencing the gracious power of Christianity, have fallen back from it.

Heb_6:4-8

4For it is impossible for [in respect to] those who were once enlightened, and have tasted of the heavenly gift, and were [been] made partakers of the Holy Ghost, 5and have tasted the good word of God [a precious word of God] and the powers of the world to come, 6if they shall fall away [and have fallen away, παραπεσόντας] to renew them again unto repentance, seeing they crucify [while crucifying] to themselves the Son of God afresh, and put [putting] him to an open shame. 7For the earth [land] which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them [useful herbs for those] by [for the sake of] whom it is dressed [cultivated], receiveth 8[shareth μεταλαμβάνει] blessing from God; but that which beareth [but when bearing] thorns and briers [thistles] [it] is rejected [reprobated, ἀδόχιμος] and is nigh unto cursing, whose end is to be burned.

[Heb_6:4.—τοὺς ἅπαξ φωτισθέντας, those who were once for all (not at one time, or formerly) illuminated.

Heb_6:5.—καλὸν γευσαμένους θεοῦ ῥῆμα, tasted an excellent or precious utterance of God.

Heb_6:6.—καὶ παραπεσόντας, and fell aside or fell away; παρά, nearly as Heb_2:1—πάλιν ἀνακαινίζειν, to renew back again, or over again, πάλιν, not pleonastic (as Grot.) but indicates a second renewing, which is not necessarily nor ordinarily implied in ἀνακαινίζειν, but simply renewing. (Alf. and Moll.,)—εἰς μετ. into repentance with Eng. Ver. Moll, etc.,—ἀνασταυροῦντας, while they are renailing to the cross, crucifying afresh: such the force of the ἀνά and the present Participle.

Heb_6:7.—Γῆ ἡ πιοῦσα, Earth or Land which drank (Aor. Part.):—ἐπ’ αὐτῆς upon it pregnant Gen. with verb of motion coming on and remaining on.—τίκτουσα, and is bearing, apparently connected back by καί so as to be coördinated with πιοῦσα=which drank and is producing. We might expect τίκτουσα μἐν—ἐκφέρουσα δέ (Alf.) which would be more idiomatic and elegant. Observe the life implied in πιοῦσα, τίκτουσα, μεταλαμβάνει,—δι’ οὓς, for the sake of whom, not as Eng. Ver. by whom—μεταλαμβάνει, shareth in, participateth. Rec. Ver. receiveth, misses the special force of the word (as if it were δέχεται, λαμβάνει).

Heb_6:8.—ἐκφέρουσα δέ, but while bringing forth, joined to its noun γῆ predicatively, while τίκτουσα with ἡ is united to it attributively.—τριβόλους rendered Mat_7:16; Gen_3:18, thistles. So Moll: Disteln.—ἀδόκιμος again a term of life, reprobated. See Rom_1:28; Heb_12:17, ὰπεδοκιμάσθη, was reprobated, discarded.—K].

EXEGETICAL AND CRITICAL

Heb_6:4. For it is impossible, etc.—The γάρ refers neither to the conditional clause immediately preceding [Abresch], nor to the clause μὴ πάλιν θεμέλιον καταβαλλόμενο, Heb_6:1 (De Wette after the earlier interpp.), nor to both together (Schlicht.); but to the leading exhortation of Heb_6:3, τοῦτο ποιήσωμεν, which looks back to the exhortation (Heb_6:1) to strive after perfection. To weaken down the ἀδύνατον into perdifficile (Jerome, Erasm., Zwingle, etc.) under the plea of a rhetorical exaggeration, is purely arbitrary. Neither are we to supply παρ’ ἀνθρώποις according to Mat_19:26 (Ambrose, Limb., Beng., Heubn., etc.). The object of the author is precisely this: to set before the eyes of the readers the whole magnitude of the danger, and the fearful import and gravity of the crisis to which they have come.

Once enlightened.—The patristic interpreters aimed chiefly to oppose the Montanists and Novatians, who sought by this passage to justify their refusal to readmit to the Church those who had backslidden. These patristic expositors, and after them Thom. Aquinas, Este, Corn. a Lapide, Michael., Ernesti, etc., take φωτίζειν in the sense in which it is employed by Justin Martyr (Apol. i. 62, 65), viz., of baptism. They sought, then, to show that the author is not speaking here of regeneration in the narrower sense, but of reception into the Christian community by means of baptism; and that thus only the repetition of baptism upon the readmission of those who had deeply fallen, is declared inadmissible. But the context, and the use of the word, (Heb_10:32), show that the word here denotes spiritual enlightenment effected through the preaching of the Gospel (comp. Joh_1:9; Eph_3:9; Psa_36:10). The ἅπαξ stands in contrast with πάλιν, Heb_6:6. Men pass the turning point from darkness to light (Eph_5:14) only once; the change can never occur again (Del.).

Have tasted the heavenly gift.—By this heavenly gift many interpreters, with Primas., understand the Lord’s Supper; others, with Chrys., justifying grace, or forgiveness of sin; some, with Grotius, the peace of mind, which it engenders; many, with Calmet, the Holy Spirit, or with Seb. Schmidt, and Bengel, the person of Jesus Christ. Abresch and Bleek understand the above-mentioned illumination or the heavenly light which produces this illumination; Morus and others, the Christian religion or the Gospel. Tholuck, however, and the more recent interpreters, declare themselves, with good reason against every special interpretation, pointing to 2Co_10:15, where salvation in Christ is called “the unspeakable gift” of grace, and laying stress, partly on the close connection of this clause with the preceding, made by the particle τε, and partly on the emphatic position of γευσαμένους at the beginning of the clause.

The connection and object of the passage require that we take this latter word according to rabbinical usage, just as at Heb_2:9, in the sense of practical experience, by actual personal appropriation and enjoyment. The construction with the Gen. (instead of the Accus. as at Heb_6:5) does not warrant the interpretation made in the interests of Calvinism, of a mere tasting with the tip of the tongue. The former construction is Greek—the latter Hellenistic. Perhaps it may also be said that the choice of the former construction was dictated by the idea of an enjoyment out of the fulness of those heavenly riches of grace which were designed for, and proffered to, the collective body, while the second construction points to the idea “that the good word of God has been, as it were, the daily bread of the persons whom the language describes” (Del.).

Heb_6:5. The precious word of God, and the powers of the world to come.—Many interpreters regard, with Chrys. and Primas., the first expression merely as a description of the Gospel generally; Calvin and Braun regard it at least as placed in contrast with the judicial rigor of the Mosaic law. The majority, however, referring to Jos_21:43; Zec_1:13, and similar passages find in it a special reference to the divine promises of a blessed future, and to peaceful rest in the Land of Promise. The world to come (αἰὼν μέλλων) stands in the same sense as Heb_2:5, μέλλουσα οἰκουμένη and the “powers” (δυνάμεις) of that world are those mentioned Heb_2:4. And thus too narrow is the reference, on the one hand, to the foretaste of future glory (Primas., Böhme, etc.), and, on the other, to the miraculous acts of the Apostles that have been witnessed by believers, or experienced in their own persons (Wittich, Braun, etc.).

Heb_6:6. And have fallen away.—The author has not in mind particular gross or conscious sins, as Luther erroneously supposed, and hence took offence at the passage. He has rather in view apostasy from the recognized and experienced truth of salvation, as a sin closely allied to the sin against the Holy Ghost. The Aor. particip. points to the fact that this breaking off from all fellowship with Christ is a single and once for all accomplished act; while the following Present Participles express the condition which follows upon this falling away, characterizing its state alike of utter hopelessness and self-condemnation. [As to the question of the moral condition of the persons here described, I shall add but little. The question had probably hardly presented itself at this time as a distinct point of Christian doctrine, whether a regenerated person could fall away. One thing was certain, viz., that the Christian profession and the actual Christian character of the members of the church did not take them out of the category of free moral agents, who stood personally responsible for their perseverance and steadfastness in their Christian profession, and who were, therefore, to be appealed to by every consideration, which could address itself to persons who, under God, held their destiny in their own keeping. It was also equally certain that their salvation depended on their perseverance; that he, and he only, who held out to the end, would be saved, and this was equally true whether we adopt the supposition that they actually could apostatize from a state of grace, or whether their apostasy only proved that they had never been in a regenerated state. In either case the mode of spiritual treatment was the same. None could look behind the curtain into the volume of the divine decrees; and the only practical test of the reality of one’s Christianity, and the only assurance of his salvation, was his holding on to the end. As a doctrinal question, therefore, it was totally unnecessary that it should be raised and decided. Meantime another thing was equally certain, because lying in the very nature of the case. If a person who had partaken of the grace of Christ, and been born again by the power of the Holy Spirit, and sanctified by the blood of Jesus, did fall away, and turn his back completely on all these gracious agencies, and these highest and final means of salvation, his case was hopeless. There was no more sacrifice for sin. He had exhausted all the provisions of Divine love and compassion, and henceforth nothing remained to him but a fearful looking for of inevitable judgment. If, then, this and like passages in Hebrews do teach the possibility of falling from grace, they teach, in like manner, the impossibility of restoration to it. The saint who has once apostatized, has apostatized forever. Meantime, the case is only put hypothetically. There is not, so far as I am aware, a distinct declaration that such a falling away does actually occur; but only a declaration, if it should occur, what in the nature of the case must be the inevitable consequence. And I cannot forbear adding, that in my judgment, the tenor of many passages of the New Testament is decidedly against the actual possibility of such apostasy, and that the admission of the doctrine would revolutionize the whole orthodox conception of the New Testament system of salvation.—K.].

To renew them again unto repentance.—The position of πάλιν forbids our connecting it with παραπεσόντας (Heinr. etc.); nor need we with Grot, regard it as pleonastic in its connection With ἀνακαινίζειν. For ᾶνά in composition does not necessarily denote a return into a previous state, but may regard the action as commencing (with the kindred meaning of springing up). Thus ἄνακαινίζειν, ἀνακαινοῖν, particularly may denote the inauguration of a new state of things, and, referring to man’s transfer from his old state, imply his being brought up back into a higher life, Rom_12:2; 2Co_4:16;. Col_3:10. Repentance (μετάνοια) appears here not as the means (Chrys., Corn, a Lapide, etc.), but as the result and state of renewal. Ἀνακαινίζειν is properly to be renewing, to endeavor to renew. Some, therefore, (as Ambrose, Beng., Heubner, etc.), would find in the active voice ground for restricting the statement to the efforts of men, for the conversion of others, leaving their renewal still among the things which are possible with God (Mat_19:26). But the fact that alike here Heb_6:7-8, and subsequently Heb_10:26 ff. special emphasis is laid on the judicial and retributive judgment of God, forbids such a limitation. Thus, undoubtedly, the active form is neither to be confounded with the Pass. (Vulg., Calv., etc.), nor to be taken reflexively=to renew oneself (Orig., Erasm., Lapide, etc). But the active is explained from a reference to the employment in the church of the ordinary means of grace.

While crucifying for themselves the Son of God afresh.—With the Greeks ἀνασταυροῦν means only to nail to the cross; but even the Greek expositors find here expressed in ἀνά, the natural and appropriate idea of repetition. The ἑαυτοῖς is by many expositors erroneously rendered (with (Œc. and Calv.), so far as in them lies; and by Heinrichs each for himself. Schultz takes it as Dat. of the instrument=by themselves. More natural would be the Dat. loc. (Beng., Abresch, Thol.), according to which the apostates place themselves on the same platform and level with the unbelieving Jews; but better than either, it may be taken as the Dat. commodi; not, however, in the sense of Klee, and Stengel, viz., for their own satisfaction and for the gratification of their hardened heart, but rather as the Dat. incommodi, viz., for their own destruction, (Vatabl., Bl., Lün., Del). [With Alf. I regard this last meaning of “in perniciem” as too strong, and as carrying that which lies in the nature and necessities of the case, into the grammatical relation of the word. It is I think simply the Dat. commodi—expressing that which is done for, with reference to themselves, and the question of the consequences, whether destruction or otherwise, is not to be found in the relation itself. Wordsworth explains artificially crucifying “not to him, for he is impassable; but to themselves and to their own perdition.”—K].

Heb_6:7.—For the sake of whom.—Δι’ οὔς is erroneously referred by the Vulg., Erasm., Luth., Calv., etc., to those who cultivate the land [so our Eng. Ver.]. It in fact refers to the possessors, to whose benefit the cultivating is to inure. We have rendered τὸν ἐπ’ ἐρχόμενον by the perfect, has come upon it; because, ἐπί with the Gen. used with verbs of motion, includes also the subsequent remaining in that state.—(Win. Gr. 6 Ed. p. 336).

Heb_6:8.—Whose end is for burning.—The relation of the words ἧς τὸ τέλος εἰς καῦσιν to the immediately preceding κατάρας, curse, [viz., the end of which curse] is that which most immediately forces itself upon the reader, Camerar., Abr., Heinr., Bl.), yet the majority of expositors, since Chrys. have referred the phrase back to the main subject of the clause, making it declare not the end of the curse, but the end of the land (γῆς)—a construction which is certainly possible. At all events the allusion is undoubtedly to a consuming with brimstone and salt (Deu_29:22; Isa_34:9) by which the land is condemned to utter sterility and uselessness. Some, in advocacy of the ἀποκατάστασις, have endeavored to draw from it the opposite doctrine, and find in the passage such a burning up of weeds and noxious vegetation as should cleanse the ground and restore its fertility (so Schlicht. etc.); but no explanation could be more totally alien from the context.

DOCTRINAL AND ETHICAL

We may imagine a man’s reaching a state of abandonment and moral corruption from which no deliverance is possible, and which draws after itself inevitably eternal damnation. All endeavors to banish this thought from our passage do violence to the words, and spring from theoretical prejudices against the truth which is here advanced, and which also receives Heb_10:26 ff. a more full elucidation. It is not, however, said that this condition has in the case of any one already taken place. The reader is only warned, but this in the most startling manner, against sinking into this state as one that threatens him.

2. This condition does not precede regeneration, but necessarily presupposes it; yet not in the broader sense in which regeneration denotes the forgiveness of sins and a transfer into the condition of the children of God, but in the narrower sense which at the same time includes subsequentem renovationem (Form. Concord. III. 19; John Gerhard, Loc. Theol., tom. VIII).

3. The possibility of such an inexcusable and consciously guilty falling off from Christ, and which involves a complete falling away from the gracious state, is presupposed by the Lord Jesus Himself, not indeed Luk_22:31 ff., yet certainly Joh_15:1 ff. and the sin of denial mentioned Mat_10:38; Luk_12:9, threatened with the most fearful consequences, presumes a like condition in one who had previously professed discipleship. Moreover, John recognizes a sin unto death (ἁμαρτία πρὸς θάνατον) 1Jn_5:16, which even admits no further intercession. There is thus no contradiction in our epistle to the elsewhere recognized doctrine of the Gospel, and the Calvinistic theory of the identity of the renatus and the electus appears in this respect also as unscriptural. Compare besides on this point Rom_11:21; 1Co_10:1-13; Gal_5:4; 1Ti_1:19; 1Ti_4:1; 1Ti_6:10; 1Ti_6:21; 2Pe_2:20; Rev_3:16.

4. The entire identification of the apostasy here named with the sin against the Holy Ghost (in regard to which compare the treatises of magn Fr. Roos, 1771, and of Phil. Schaff, 1841; Müller’s Doctrine of Sin, 4 ed., 1860; and Alex. Von Œttinger, de pecato in Spir. S. qua cum eschatologia Christiana contineatur ratione, 1856), becomes questionable from the fact that the latter may be committed even by those who from the very commencement have hardened themselves against the influences of the Holy Spirit, and have thus passed on to obduracy and blasphemy, Mat_12:31 ff.; Mar_3:28 ff.; Luk_12:10. The majority of interpreters, therefore, since Bleek regard the sin against the Holy Ghost as the broader and more comprehensive Comp. Riehm, II., 764 ff., 819 ff.

5. Neither does this statement of our author stand in contradiction with the doctrine of the power of Divine grace, or of the full authority of the Church to forgive all sins. For the grace of God operates neither magically nor violently, and the forgiveness of sins has for its condition repentance and faith. But the very characteristic of this sin of apostasy consists in the fact of rejecting the means of grace, which had been previously employed and experienced as fraught with saving power, and this in a radical hostility to their truth and saving efficacy; and thus rendering all their influence objectively impossible. There is a continued re-crucifying of the Son of God, by which He becomes exposed anew to the derision of the world.

6. The designation of this sin as apostasy is as far from excluding the fact of its gradual development in a soul, as the description of it as sinning wilfully, (ἑκουσίως ἀμαρτάνων, Heb_10:26) is from denying the fact of the deceptive working of sin, Heb_3:13. “It is the fruit of an entire series of individual, wilful, and unrepented sins; the final result of a whole series of misdeeds, and of violent repressions of the impulses of the Holy Spirit,” (Riehm). All the more necessary then are the warnings and exhortations of our epistle for those who have not yet destroyed within themselves a susceptibility to the influences of the Spirit of God, and who have not as yet made themselves incapable of faith or of repentance.

7. But in the destruction in man of the susceptibility of moral and religious renovation, there is accomplished not merely a law of psychological development, but at the same time a Divine, punitive judgment which has its ground in a condemning sentence of God. This sentence proves itself ultimately valid and decisive, not indeed in accordance with any eternal decree, but judicially, after God has proved the apostates to be utterly reprobate. But the entire carrying through of this judgment is still in the future. By this let none be deceived. “Yet we must guard ourselves alike against making the apostolic warning a source of torture and despair, and a billow of fleshly security” (Del.). Comp. Spener, Theol. Reflections, I 6:634; Latest Theol. Reflections, II. 398; Palmer, Pastoral Theology (1860); 2d ed., 1863; Valenti, Pastoral Healing, 2 parts, 1832, “On Spiritual Conflicts.”

8. “He who through moral unfaithfulness has fallen into the illusion that he has been deceived by objective truth, can no longer prove indifferent toward this, since he is unable entirely to deny it. It has, as truth, maintained itself in his inner being; there remains, therefore, within him, a sting of conscience, which urges him to self-justification, and with this to inward and outward struggles, whether in argument or in wanton railing against that truth which will no longer leave the sinner, whom it once claimed as its possession. If now we take into consideration that ever growing, ever deepening power of evil, which is expressed in the saying: “In the first step ye are free; at the second, ye are slaves,” then assuredly we can, recognize as possible, within the sphere of such a conscious though unconfessed self-deception, a degree of obduracy in which conversion is impossible” (Tholuck).

HOMILETICAL AND PRACTICAL

The lapse from a state of grace: a. in its origin; b. in its characteristics; c. in its consequences.—He who has fallen from grace is worse than he who has never attained to it.—That which was written for our warning, and that which takes place for our example, whether in nature or in history, we should never allow to minister to our perverseness.—The susceptibility to the repeated influences of grace.—The way to Heaven is much easier and pleasanter than the way to Hell; those who walk in it have already, in the enjoyment of the blessings of salvation, a foretaste of heavenly powers and delights.

Starke:—The impossibility of the conversion of a fallen sinner, consists not in a deficiency of the grace of God, or of the merit of Christ, or of the influence of the Holy Spirit; but in the conduct and character of the sinner who wilfully rejects Christ, and the economy of salvation.—The happy, gracious state of believers, is a glorious token of the Divine origin, truth, and excellency of the Christian religion.—All backslidings are not equally dangerous, but none is without danger.—The grace of God visits all men, but with a great difference in spiritual productiveness, according to the quality and moral condition of the heart.—We need even after conversion, perpetual accessions of the grace of God, and repeated anointings of the Divine Spirit; after these must we yearn, and eagerly receive them, like a well prepared field.—For us also it may doubtless be said: “The plough or the curse.”

Rieger:—He who labors in accordance with the Divine appointment, receives what he must ascribe not to his labor, but manifestly to the blessing of God.—Hidden and secret as may be the workings of grace, we could always track them out, if we would give to them the same heed that we apply to our domestic and worldly affairs.

Heubner:—The condition of men is all the more dangerous, their reformation all the more difficult, by how much the farther they have previously been, by how much the higher they have arisen.—The gifts of grace already obtained, impose a solemn obligation; and he who has already received the Spirit, has a heavy responsibility.—The falling away of advanced Christians is an insult offered to Christianity and to Christ Himself; is a declaration that Christ was justly crucified.—The heart that receives in vain the labor employed upon it, and bears no fruit, is rejected of God.—Moral desolation and reprobation are the heaviest punishments and judgments of God.

Stein:—Sinners are frequently visited by Divine grace. If they produce the righteous fruits of repentance, then they may expect anew proofs of the Divine favor; while in the opposite case, they may expect no long forbearance, and least of all, when they apostatize, may they look for any new exercise of compassion.

Fricke:—A fearful sin, and a frightful judgment.

Hedinger:—The devil in his heart, death in his bosom, hell beneath his feet, and a curse on his posterity.

Footnotes:

[1]Heb_6:3.—Instead of ποιήσομεν, we are to read ποιήσωμεν after A. C. D. E., 23, 31, 39. The Ind., however, is found in Sin. [in Cod. Vat., and is retained by Tisch. The meaning is good with either reading; in my opinion, equally good or better with ποιήσομεν.—K.].

[2][Some, however, as Owen and Delitzsch, conceive it possible to unite both meanings. To these also Alford partially attaches himself, considering “that on the one hand, θεμέλιον καταβαλλόμενοι can hardly be properly said of any but a teacher; and on the other, Heb_6:4 ff., ἀδύνατον γάρ, etc., must necessarily have a general reference of warning to the readers.—The whole, then, is a συγκατάβασις of the writer to his readers. He, with his work of teaching, comes down to their level of learning, and regards that teaching and learning as all one work going on together; himself and them as bound up in one progress. Thus best may we explain the expressions which oscillate between writer and readers.” So Alford. While holding clearly that the main tenor of the passage has reference to the spiritual progress of the hearers, and that the general urbanity of the writer would be sufficient to account for the first person plur., and while also conceiving that καταβαλλόμενοι θεμέλιου, may refer not inaptly to the readers, I yet concur with Alf. in finding a little coloring in this phrase drawn from his position as teacher.—K.].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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 - ἱλάσκομαι," going along with).

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

6:4-8 This passage, one of the most difficult in the New Testament, gives a harsh warning about those who have left the Christian faith. Those who have fallen away from Christ and the church are like those who fell in the wilderness (3:15-19): The lack of faith shown in such apostasy results in devastating judgment (cp. 10:26-31).

6:4 In Greek, the word impossible begins the sentence for emphasis—it absolutely cannot happen (see also 6:18; 10:4; 11:6). • They were once enlightened when they “first learned about Christ” (see 10:32 and corresponding study note). • The good things of heaven might allude to the manna given from heaven (Exod 16:4, 15; Ps 78:24) as an image of spiritual blessings.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 6:4. Ἀδύνατον) it is impossible for men, however qualified.—ἅπαξ, once for all) The adverb does not extenuate the matter, but renders the expression precise.—φωτισθέντας, enlightened) Christianity is the Whole, into which men get an entrance through the Gospel received by faith, and through baptism. There follow here the three parts in respect of the three principal benefits in the New Testament, proceeding from the Son of God, from the Holy Spirit, from GOD. So, enlightened (illuminated), ch. Heb 10:32. Whence the use of this word is very frequent in the writings of the Fathers concerning baptism. Life and light are often mentioned conjointly; the one is often observed to be included in the notion of the other. Therefore, as regeneration is said to take place in baptism, so also enlightening. And this phrase is particularly suited to the Israelites, who had not been without life by faith, according to the Old Testament, when they abstained from dead works, Heb 6:1; but yet afterwards they were bathed in the new light of the New Testament.—γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, who have tasted the heavenly gift) The enjoyment of light is in vision: now to vision is added taste, by which believers, being allured, ought to be always retained. Ἡ δωρεὰ ἡ ἐπουράνιος, the heavenly gift, is the Son of GOD, as it is expressed, Heb 6:6,—Christ, who is tasted by faith, and also in His own sacred Supper; 1Pe 2:3; and this taste involves more than repentance from dead works, and faith toward GOD. The participle, γευσαμένους, although the genitive [Heb 6:4] and accusative [Heb 6:5] are often used promiscuously, seems, however, in this passage to carry with it a difference in the cases. The one (Genitive) denotes a part; for we do not exhaust the tasting [enjoy the whole fulness, but only a part] of Christ, the heavenly gift, in this life: the other (Accusative) expresses more, inasmuch as the whole tasting of the Word of GOD preached belongs to this life, although the powers of the world to come are joined to this Word.—μετόχους, partakers) This partaking, as we have observed at Heb 6:1, involves more than the doctrines of baptism and the imposition of hands. In this clause the word taste is not used, because the Holy Spirit here is considered as rather producing the taste, than as its object.—Πνεύματος Ἁγίου, of the Holy Ghost) He is often mentioned in connection with Christ; Act 2:38.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_6:4. Γάρ] goes back to the last main utterance,thus to τοῦτο ποιήσωμεν, Heb_6:3, and by means thereof to ἐπὶ τὴν τελειότητα φερώμεθα, Heb_6:1, not to μὴ πάλιν θεμέλιον καταβαλλόμενοι, Heb_6:1 (Whitby, de Wette, Bloomfield, Conybeare), nor yet to ἐάνπερ ἐπιτρέπῃ ὁ θεός, Heb_6:3 (Piscator, Abresch, Delitzsch, Kurtz, Hofmann, Woerner), still less, at the same time, to ἐάνπερ ἐπιτρέπῃ ὁ θεός and μὴ πάλιν θεμέλ. καταβ. (Schlichting).

ἀδύνατον] it is impossible. The import of the expression is absolute; and to weaken it into difficile est (so, after the example of the Latin translation in D and E: Ribera, Corn, a Lapide, Clericus, Limborch, Storr, Heinrichs, Kuinoel, and others), according to which we should have to suppose a rhetorical exaggeration, is an act of caprice. Nor are we justified in seeking to obtain a softening of the declaration, as is done by Er. Schmid, Clericus, Limborch, Schöttgen, Bengel, Cramer, Baumgarten, Chr. Fr. Schmid, Bloomfield (comp. already Ambrose, de Poenit. ii. 3), by urging the force of the infin. active ἀνακαινίζειν as pointing to human activity, and thus, with a reference to Mat_19:26, making the impossibility to exist only on the part of men, not on the part of God. For only the impossibility of the ἀνακαινίζειν in itself is accentuated, without respect to the person by whom it must otherwise be effected. Instead of the infinitive active, therefore, the infinitive passive ἀνακαινίζεσθαι might have been chosen by the author without affecting the sense.

τοὺς ἅπαξ … αἰῶνος, Heb_6:5] characterizing of such as have not only become Christians, but also have already experienced the plenitude of blessing conferred upon Christians.

τοὺς ἅπαξ φωτισθέντας] those who were, once illumined (Heb_10:32), i.e. had already, through the preaching of the gospel, been made participants of the light of the knowledge (sc. of Christianity as the perfect religion). As regards the thought, the same thing is said by μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, Heb_10:26.

ἅπαξ belongs, as to φωτισθέντας, so also to the three following participles (against Hofmann), and finds its opposition in πάλιν, Heb_6:6. It does not signify plene or perfecte (Wolf), nor does it denote an act which admits of no repetition (Delitzsch); contains, however, the implication, that the once ought to have sufficed and satisfied. Comp. [Heb_9:26] Heb_10:2; Jud_1:3.

φωτίζειν τινά, of the spiritual enlightenment effected by teaching, is purely Hellenistic. Comp. Eph_3:9; Joh_1:9; LXX. Ps. 118:130; 2Ki_12:2; 2Ki_17:27, al.

γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου] and have tasted the heavenly gift. γεύεσθαί τινος, to taste or receive a savour of a thing, figurative indication of perception by ones own experience. See on Heb_2:9. The construction of the verb with the genitive (instead of being with the accusative, as Heb_6:5) does not justify us, with many strict Reformed expositors, in finding a mere gustare extremis labris in the expression. Besides, such an interpretation would be in conflict with the design of the writer, since it cannot be within his intention to represent the culpability of the persons in question as small; he must, on the contrary, aim at bringing out the same in all its magnitude.

By δωρεὰ ἐπουράνιος, Primasius, Haymo, Estius, Michaelis, Semler, and others understand the Lords Supper; Owen, Calmet, Ernesti, Whitby, MLean, Bloomfield, the Holy Ghost (against which the following special mention of the same is decisive); Klee, regeneration in general, in contradistinction from the special communication of the Spirit in baptism; MCaul, the persuasion of the eternal life, the χάρισμα τοῦ θεοῦ, Rom_6:23; Hofmann, righteousness; Chrysostom, Oecumenius, Theophylact, Faber Stapulensis, Erasmus, Paraphrase; Cameron, Hammond, Rambach, Ebrard, Maier, the forgiveness of sins; Justinian, Schlichting, Grotius, the peace of mind arising from forgiveness; Pareus, faith; Seb. Schmidt, Dorscheus, Peirce, Bengel, Carpzov, Cramer, Bisping, and others, Christ; Morus, Heinrichs, Böhme, Kuinoel, Stuart, Stengel, and others, the Christian religion or the gospel; Abresch, Bleek, the enlightenment imparted to men through the preaching of the gospel, or the heavenly light itself, which effects the enlightenment, and by means thereof communicates itself to men. Inasmuch as τε points to a close connection between the second clause and the first, and the emphasis rests upon the foregoing γευσαμένους, ἡ δωρεά is at any rate to be taken quite generally. Most naturally, therefore, shall we think in general of the gift of grace, i.e. of the abundant grace of Christianity. It is called heavenly, inasmuch as Christ was sent forth from heaven in order to communicate it, and heaven is the scene of its full realization.

καὶ μετόχους γενηθέντας πνεύματος ἁγίου] and were made partakers of the Holy Ghost. The consequence and seal of the gift of grace just mentioned.

Heb_6:4-8. Warning enforcement of the foregoing exhortation, by dwelling on the impossibility of leading back Christians who have already experienced the abundant blessing of Christianity, and for all that have fallen away again from the same, anew to a state of grace. Very appropriately (against de Wette) does this warning justification attach itself to the preceding demand; since the readers were not merely still far from the τελειότης in Christianity, but were, moreover, upon the way of entirely falling off again from Christianity. Comp. especially Heb_10:25-31. In order, therefore, to deter them from such contemplated apostasy, there is very fitly set before the eyes of the readers the magnitude of the culpability which the completed apostasy would involve, and the terrible nature of the divine punitive judgment which it would entail.

In connection with the other view, that a declaration of the purpose of the author is contained in Heb_6:1-3, the connection of thought would be: Passing over the subjects of catechumenical instruction in Christianity, I shall apply myself to the subjects of deeper Christian knowledge. For it is surely impossible to convert anew Christians who have already been enlightened, and then have fallen away again. By the fruitlessness of enlarging on the initial doctrines, therefore, the author would justify his resolution. But one does not perceive the relevancy of this statement to the case of the readers. For since a preparatory transition, such as is afforded by the paraenetic φερώμεθα, Heb_6:1, and ποιήσωμεν, Heb_6:3,in that the endeavour after Christian perfection necessarily includes the putting away of all that is opposed to it, thus also of the inclination to apostasy,would then be entirely wanting, on the contrary, the declaration of the purpose of the author would connect itself with the censure expressed, Heb_5:11-14; in this way the explanation of this resolution must be found in the presupposition either that the readers already actually belonged to the number of the παραπεσόντες, or else that, since they must already be reckoned among the τέλειοι, what is said admits of no application to them. In the first case, however, the author would represent his own undertaking, for the benefit of such readers to pass over to the higher subjects of teaching, as a fruitless one; in the last case, having already just before blamed the readers for their νηπιότης, would have fallen into self-contradiction.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 6:4-6 give the writer’s reason for not attempting again to lay a foundation. It is, he says, to attempt an impossibility. The statement falls into three parts: (1) A description of a class of persons τοὺς ἅπαξ φωτισθέντας … καὶ παραπεσόντας . (2) The statement of a fact regarding these persons ἀδύνατον πάλιν ἀνακαινίζειν εἰς μετάνοιαν . (3) The cause of this fact found in some further characteristics of their career ἀνασταυροῦντας … παραδειγματίζοντας .

Heb 6:4 . First, the description here given of those who have entered upon the Christian life is parallel to the description given in Heb 6:1-2 of elementary Christian teaching; although the parallel is not carried out in detail. The picture, though highly coloured, is somewhat vague in outline. “The writer’s purpose is not to give information to us , but to awaken in the breasts of his first readers sacred memories, and breed godly sorrow over a dead past. Hence he expresses himself in emotional terms such as might be used by recent converts rather than in the colder but more exact style of the historian” (Bruce). ἀδύνατον γὰρ : The γὰρ does not refer to the immediately preceding clause (Delitzsch) but points directly to τοῦτο ποιήσομεν and through these words to ἐπὶ τὴν τελ . φερώμεθα , the sense being “Let us go on to perfection and not attempt to lay again a foundation, for this would be vain, seeing that those who have once begun and found entrance to the Christian life, but have fallen away, cannot be renewed again to repentance, cannot make a second beginning. τοὺς ἅπαξ φωτισθέντας , “those who were once enlightened”. τοὺς includes all the participles down to παραπεσόντας , which therefore describe one class of persons; and it is governed by ἀνακαινίζειν . ἅπαξ : “once for all” semel (not πότε = quondam) may be taken as remotely modifying the three following participles as well as φωτισθ . Its force is that “once” must be enough; no πάλιν can find place; and it refers back to πάλιν of Heb 6:1 , and forward to πάλιν of Heb 6:6 . φωτισθέντας is used in this absolute way in Heb 10:32 where a comparison with Heb 10:26 indicates that it is equivalent to τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας . Cf. also 2Co 4:4 and Eph 1:18 . The source of the enlightenment is τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον , the result is repentance and faith, Heb 6:1 . Hatch refers to this passage in support of his contention that the language and imagery of the N.T. are influenced by the Greek mysteries ( Hibbert Lect. , pp. 295 6). “So early as the time of Justin Martyr we find a name given to baptism which comes straight from the Greek mysteries the name ‘enlightenment’ ( φωτισμός , φωτίζεσθαι ). It came to be the constant technical term.” But as Anrich shows ( Das antike Mysterienwesen , p. 125) φωτισμός was not one of the technical terms of the mysteries [“Der Ausdruck φωτισμός begegnet in der Mysterienterminologie nie und nirgends”.] The word is of frequent occurrence in the LXX, see esp. Hos 10:12 . φωτίσατε ἑαυτοὺς φῶς γνώσεως [“Ausdruck und Vorstellung sind alttestamentlich”]. Of course it is the fact that φωτισμός was used by Justin and subsequent fathers to denote baptism ( vide Suicer, s.v.), and several interpret the word here in that sense. So the Syrian versions; Theodoret and Theophylact translate by βάπτισμα and λουτρόυ . For the use made of this translation in the Montanist and Novatian controversies see the Church Histories, and Tertullian’s De Pudic. , c. xx. The translation is, however, an anachronism. [In this connection, the whole of c. vi. of Clement’s Paedag . may with advantage be read. ἐωτίσθημεν · τὸ δʼ ἐστιν ἐπιγνῶναι τὸν Θεόν .… Βαπτιζόμενοι φωτιζόμεθα · φωτιζόμενοι υἱοποιούμεθα · υἱοποιούμενοι τελειούμεθα .]

γευσαμένους τε f1τῆς δωρεᾶς τῆς ἐπουρανίου , “and tasted the heavenly gift”. γευσαμ . here as elsewhere, to know experimentally; cf. Heb 2:9 ; Mat 16:28 . The heavenly gift, or the gift that comes to us from heaven and partakes of the nature of its source, is according to Chrys. and Œcum: “The forgiveness of sins”; and so, many moderns, Davidson, Weiss, etc.; others with a slight difference refer it to the result of forgiveness “pacem conscientiae quae consequitur peccatorum remissionem” (Grotius). Some finding that δωρεά is more than once (Act 2:38 ; Act 10:45 ) used of the Holy Spirit, conclude that this is here the meaning (Owen, von Soden, etc.); while Bengel is not alone in rendering, “Dei filius, ut exprimitur (Heb 6:6 .) Christus , qui per fidem, nec non in sacra ipsius Coena gustatur”. Bleek, considering that this expression is closely joined to the preceding by τε , concludes that what is meant is the gift of enlightenment, or, as Tholuck says, “the δωρεά is just the Christian φῶς objectively taken”. The objection to the first of these interpretations, which has much in its favour, is that it is too restricted: the last is right in emphasising the close connection with φωτισθ ., for what is meant apparently is the whole gift of redemption, the new creation, the fulness of life eternal freely bestowed, and made known as freely bestowed, to the “enlightened”. Cf. Rom 5:15 ; 2Co 9:15 . καὶ μετόχους γενηθέντας Πνεύματος Ἁγίου , “and were made partakers of the Holy Ghost”; a strong expression intended to bring out, as Westcott remarks, “the fact of a personal character gained; and that gained in a vital development”. The bestowal of the Spirit is the invariable response to faith. The believer is πνευματικός . In chap. Heb 10:29 , when the same class of persons is described, one element of their guilt is stated to be their doing despite to the Spirit of grace. Grotius and others refer the words to the extraordinary gifts of the Spirit; rather it is the distinctive source of Christian life that is meant. It is customary to find a parallel between the two clauses of Heb 6:2 , βαπτ . διδ . ἐπιθέσ . τε χειρῶν and the two clauses of this verse γευσαμ . και μετόχους . There are, however, objections to this idea.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We must mark the force of this word, for it is one thing to believe as Lydia did, whose heart God opened, Acts 16:13, and another thing to have some taste.

He addeth a vehemency to his exhortation, and a most sharp threatening of the certain destruction that shall come to them which fall from God and his religion.

He speaketh of a general backsliding, and such as do altogether fall away from the faith, and not of sins which are committed through the frailty of man against the first and the second table.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. 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 favour 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 Saviour 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; 1Pet 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. For it is impossible, etc. This passage has given occasion to many to repudiate this Epistle, especially as the Novatians armed themselves with it to deny pardon to the fallen. Hence those of the Western Church, in particular, refused the authority of this Epistle, because the sect of Novatus annoyed them; and they were not sufficiently conversant in the truth so as to be equal to refute it by argument. But when the design of the Apostle is understood, it then appears evident that there is nothing here which countenances so delirious an error. Some who hold sacred the authority of the Epistle, while they attempt to dissipate this absurdity, yet do nothing but evade it. For some take “impossible” in the sense of rare or difficult, which is wholly different from its meaning. Many confine it to that repentance by which the catechumens in the ancient Church were wont to be prepared for baptism, as though indeed the Apostles prescribed fasting, or such things to the baptized. And then what great thing would the Apostle have said, by denying that repentance, the appendage of baptism, could be repeated? He threatens with the severest vengeance of God all those who would cast away the grace which 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 extend 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 wholly unreasonable that any one for any cause whatever should be precluded.

The knot of the question is in the word, fall away. Whosoever then understands its meaning, can easily extricate himself from every difficulty. But it must be noticed, that there is a twofold falling away, one particular, and the other general. He who has in anything, or in any ways offended, has fallen away from his state as a Christian; therefore all sins are so many fallings. But the Apostle speaks not here of theft, or perjury, or murder, or drunkenness, or adultery; but he refers to a total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.

And that this may be better understood, let us suppose 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 heavens or gift, who relinquishes the participation of the Spirit. Now this is wholly to renounce God. We now see whom he excluded from the hope of pardon, even the apostates who alienated themselves from the Gospel of Christ, which they had previously embraced, and from the grace of God; and this happens to no one but 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 surely deprive any of his grace in such a way as to leave them none remaining except the reprobate.

If any one asks why the Apostle makes mention here of such apostasy while he is addressing believers, who were far off from a perfidy so heinous; to this I answer, that the danger was pointed out by him in time, that they might be on their guard. And this ought to be observed; for when we turn aside from the right way, we not only excuse to others our vices, but we also impose on ourselves. Satan stealthily creeps on us, and by degrees allures us by clandestine arts, so that when we go astray we know not that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin. We may observe this daily in many. Therefore the Apostle does not without reason forewarn all the disciples of Christ to beware in time; for a continued torpor commonly ends in lethargy, which is followed by alienation of mind.

But we must notice in passing the names by which he signalizes the knowledge of the Gospel. He calls it illumination; it hence follows that men are blind, until Christ, the light of the world, enlightens them. He calls it a tasting of the heavenly gift; intimating that the things which Christ confers on us are above nature and the world, and that they are yet tasted by faith. He calls it the participation of the Spirit; for he it is who distributes to every one, as he wills, all the light and knowledge which he can have; for without him no one can say that 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 the will of God is therein revealed, not in any sort of way, but in such a way as sweetly to delight us; in short, by this title is pointed out the difference between the Law and the Gospel; for that has nothing but severity and condemnation, but this 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 we are admitted by faith as it were into the kingdom of heaven, so that we see in spirit that blessed immortality which is hid from our senses.

Let us then know, that the Gospel cannot be otherwise rightly known 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 arises a new question, how can it be that he who has once made such a progress should afterwards fall away? For God, it may be said, calls none effectually but the elect, and Paul testifies that they are really 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 be preserved by Christ his Son 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 none but the elect alone with the Spirit of regeneration, and that 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 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.

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. At the same time our solicitude ought to be such as not to disturb the peace of conscience. For the Lord strengthens faith in us, while he subdues our flesh: and hence he would have faith to remain and rest tranquilly as in a safe haven; but he exercises the flesh with various conflicts, that it may not grow wanton through idleness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) For it is impossible for those . . .—The connection of thought has been already explained (Heb_6:3); the general meaning will be examined below (Heb_6:6). It will be seen that the greater part of this long sentence is dependent on the word “renew” in Heb_6:6, “It is impossible to renew again unto repentance those who were once,” &c.

Those who were once enlightened.—This metaphor is introduced again in Heb_10:32; neither there nor here does the context contain any notice or expansion of the figure. In that passage, however, it is applied generally to all who are addressed, and includes everything that was involved in the reception of the Christian faith. This inclusive application of the term (familiar from prophecy, from our Lord’s own words, from Apostolic usage; see Act_26:18; Eph_1:18; 1Pe_2:9) throws light on the construction of the verse before us. As the words stand in the Authorised version, “enlightened” is but the first term of a series; but it is far more probable that the clauses which follow should be regarded as explanatory of the enlightenment itself: “. . . those who were once enlightened, having both tasted . . . and been made partakers . . . and tasted . . .”

Tasted of the heavenly gift.—On the first word, see the Note on Heb_2:9. From the clear parallelism which exists between these verses and Heb_2:3-5 we may infer that the “salvation” offered in the gospel (Heb_2:3) is intended by this “gift.” It is a gift which belongs to heaven (comp. Heb_1:14), bestowed by Him from whom has come the “heavenly calling” (Heb_3:1; Heb_2:10). The following words at once recall Heb_2:4, “gifts (distributions) of the Holy Ghost.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4–8. The awfulness of apostasy

4. For] An inference from the previous clauses. We must advance, for in the Christian course stationariness means retrogression—non progredi est regredi.

For it is impossible for those] We shall see further on the meaning of the word “impossible.” The sentence begins with what is called the accusative of the subject, “For as to those who were, &c., it is impossible, &c.” We will first explain the particular expressions in these verses, and then point out the meaning of the paragraph as a whole.

once] The word, a favourite one with the writer, means “once for all.” It occurs more often in this Epistle than in all the rest of the N.T. It is the direct opposite of πάλιν in Heb_6:6.

enlightened] illuminated by the Holy Spirit, Joh_1:9. Comp. Heb_10:26; Heb_10:32; 2Co_4:4. In the LXX. “to illuminate” means “to teach” (2Ki_12:2). The word in later times came to mean “to baptise,” and “enlightenment,” even as early as the time of Justin Martyr (a.d. 150), becomes a technical term for “baptism,” regarded from the point of view of its results. The Syriac Version here renders it by “baptised.” Hence arose the notion of some of the sterner schismatics—such as the Montanists and Novatians—that absolution was to be refused to all such as fell after baptism into apostasy or flagrant sin (Tertull. De Pudic. 20). This doctrine was certainly not held by St Paul (1Co_5:5; 1Ti_1:20), and is rejected by the Church of England in her xvith Article (and see Pearson, On the Creed, Art. x.). The Fathers deduced from this passage the unlawfulness of administering Baptism a second time; a perfectly right rule, but one which rests upon other grounds, and not upon this passage. But neither in Scripture nor in the teaching of the Church is the slightest sanction given to the views of the fanatics who assert that “after they have received the Holy Ghost they can no more sin as long as they live here.” It will be remembered that Cromwell on his deathbed asked his chaplain as to the doctrine of Final Perseverance, and on being assured that it was a certain truth, said, “Then I am happy, for I am sure that I was once in a state of grace.”

and nave tasted of the heavenly gift …] These clauses may be rendered “having both tasted of … and being made … and having tasted.” It is not possible to determine which heavenly gift is precisely intended; perhaps it means remission, or regeneration, or salvation, which St Paul calls “God’s unspeakable gift” (2Co_9:15); or, generally, “the gift of the Holy Ghost” (Act_10:44-46). Calvin vainly attempts to make the clause refer only to “those who had but as it were tasted with their outward lips the grace of God, and been irradiated with some sparks of His Light.” It is clear from 1Pe_2:3 that such a view is not tenable.

partakers of the Holy Ghost] The Holy Spirit worked in many diversities of operations (1Co_12:8-10).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And have tasted the good word of God,.... Not the Lord Jesus Christ, the essential Word of God, who seems to be intended before by the heavenly gift; but rather, either the Scriptures of truth in general, which are the word of God, endited by him, and contain his mind and will; which he makes use of for conviction, conversion, instruction, and comfort; and which are preserved by him: and these are a good word; they come from him who is good; they are a revelation of good things; they make known things true, pleasant, and profitable: or else the Gospel in particular, of which God is the author; and in which is a wonderful display of his wisdom and grace; and which he owns and blesses for his own glory, and the good of others: and this is a "good word", the same with , "good matter", or "word", in Psa 45:1 , "my good word", or "the word of my goodness", in the Targum on Isa 55:11 for it is the word of righteousness, reconciliation, peace, pardon, life, and salvation. And there is a special and spiritual taste of this good, word, which is delightful, relishing, and nourishing; and such who have it can never totally and finally fall away; because they who taste it, so as to eat and digest it, and be nourished by it, to them it becomes the ingrafted word, which is able to save them: but there is such a taste of this word as is disrelishing, as in profane sinners, and open opposers and persecutors of the word, or as in hypocrites and formal professors; which is only an assent to the Scriptures, as the revelation of God, or a superficial knowledge of the doctrines of the Gospel without the experience of them, and a temporal faith in them, and a natural affection for them, and pleasure with them for a time; as the Jews, and Herod with John's ministry, and the stony ground hearers.

And the powers of the world to come; meaning either the state of the church, and the glorious things relating to it, after the first resurrection, which they might have some notional apprehensions of; or the ultimate state of glory and happiness, the powers of which are the immortality, incorruption, and glory of the body, the perfect holiness and knowledge of the soul, entire freedom from all evils of every kind, full communion with Father, Son, and Spirit, and a complete enjoyment of all happiness for ever; which hypocrites may have a notional knowledge of, a natural desire after, and delight in the contemplation and hope of, as Balaam had; or rather the miracles and mighty works in the former part of the Gospel dispensation, or times of the Messiah, the Jews' world to come; see Gill on Heb 2:5, are intended; which many, as Judas and others, were able to perform, who were not sincere Christians, or true believers.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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,

Ver. 4. Who were once enlightened] φωτισθεντες, as with a flash of lightning. Knowing persons, and those they call the wits of the world, are in the greatest danger of the unpardonable sin; which begins in apostasy, holds on in persecution, ends in blasphemy.

And have tasted] As cooks do their sauces with the tip of their finger only; or as the Israelites tasted the fruits of the land, and vet perished in the wilderness. Men may taste that which they spit out again, as physicians oft do.

The heavenly gift] Gr. Supercelestial gift, i.e. Christ, who is called the gift, Joh 4:10, and the benefit, 1Ti 6:2.

Partakers of the Holy Ghost] Of his common and inferior gifts and operations. These a man may lose, and have his dispositions to sin seven times more inflamed than before, Mat 12:44.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For it is impossible,[1] &c. This is an obscure place, differently expounded, which shows how rash it is for the ignorant to pretend to understand the holy Scriptures. Many understand these words, it is impossible, &c. of the sacrament of penance, or of returning to God by a profitable repentance, especially after such heinous sins as an apostacy from the true faith. But then we must take the word impossible, to imply no more than a thing that is very hard to be done, or that seldom happens, as when it is said, (Matthew xix. 26.) that it is impossible of rich men to be saved: and (Luke xvii. 1.) it is impossible that scandals should not come. For it is certain that it is never impossible for the greatest sinners to repent by the assistance which God offers them, who has also left the power to his ministers to forgive in his name the greatest sins. But others (whose interpretation seems preferable) expound this of baptism, which can only be given once. The words here in the text very much favour this exposition, when it is said, who were once enlightened. For baptism in the first ages was called the sacrament of illumination. See St. Denis de cælesti Hierar. chap. iv.; St. Gregory of Nazianzus; &c. The following words also agree with baptism, when they are said to have been made partakers of the Holy Ghost; to have tasted the good word of God, and the powers of the world to come; all which signify the interior graces, the miraculous gifts, and power of working miracles, which they who were baptized frequently received in those days. --- They cannot be renewed again unto penance. That is, they cannot be renewed again by baptism, which is also called a renovation. (Titus iii. 5.) Their sins may indeed the forgiven them in the sacrament of penance, but this is not a renovation like that in baptism, in which both the guilt, and all pain due to past sins, in remitted; whereas in the sacrament of penance, though the guilt, and the eternal punishments due to sins be remitted, yet many times, temporal punishments, to be undergone either in this world or the next, still remain due to such as have been great sinners, to them who by relapsing into the same sins, have crucified again to themselves the Son of God, making a mockery of him; i.e. who, insensible of the favours received, have ungratefully renewed sin; to take away which Christ suffered, was mocked, crucified, &c. (Witham) --- Macknight observes that Beza, without any authority from ancient manuscripts hath inserted in his version Si, If they shall fall away, that this text might not appear to contradict the Calvinistic doctrine of the assurance of salvation. The English translators have followed Beza, The biblical student will be glad to find Dr. Wells, in his elegant edition of the New Testament, frequently restoring and preferring those readings which agree with the Latin Vulgate. The same just tribute is paid to the Vulgate by Walton, Mills, Gerard, Griesbach, Harwood, and others. Indeed the Vulgate has been declared authentic in a general council, and probably expresses more of the true reading of the original or autograph, than any Greek edition that is now to be found, and certainly much more than modern versions, which are stained more or less by the preconceived sentiments of the translators. --- For the earth that drinketh in the rain, &c. He bringeth this comparison, to give them a horror of abusing God’s graces and favours, and of making themselves guilty of hell fire. (Witham)

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[BIBLIOGRAPHY]

Impossible, Greek: adunaton. See Cornelius a Lapide and Estius, who say of this exposition of baptism, Sic omnes Græci, et Latinorum maxima pars. Baptism is often called, Greek: photisma. See St. Gregory of Nazianzus, orat. xxxix. in Sta Lumina.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

4. For—What is the connexion? Does it mean we will press on, for to stand still will produce apostasy, and apostasy is irrecoverable? One would suppose that so essential an intermediate thought as this—that standing still begets apostasy—would have been expressed. Yet this seems to be the only alternative, unless we admit that an apostatizing resumption of Judaism is expressed in the re-laying of the foundation, as noted on Heb_6:1.

This much-debated passage, being the central point in the extended discussion of these “Hebrews’” apostasy, in this epistle, we will endeavor to render to the English reader as literally as possible, thus: For those that were once enlightened (Greek aorist participle) and tasted of the heavenly gift, and that became partakers of the Holy Spirit, and tasted both the good word of God and powers of the incoming dispensation, and that fell away, it is impossible again to renew unto repentance, re-crucifying (as they are now doing, present participle here instead of aorist) unto themselves the Son of God, and setting him forth as a public exhibition. It is obvious on the face of an exact translation that the passage is describing an existent class of cases. The aorist, or historic tenses, show what experiences these cases have passed through; the present tense shows what they are now doing; and so persistently and flagrantly doing, that it is found impossible to renew them again unto repentance. It was, probably, the known occurrence of a notable desperate defection from Christianity at Jerusalem which awakened our apostle’s fear for these Hebrew converts to whom he writes, and which he now portrays before their eyes to warn them of a like catastrophe and consequent obduracy. And this view is strengthened by the cheery persuasion expressed in Heb_6:9, that his readers do not belong to that set of backsliders. The meaning, then, we take to be: Do not be re-laying the old Jewish platform, for you see how impossible it is to reclaim those who have thus Judaized.

It is impossible—We cheerfully affirm, after Alford and Delitzsch, that there must be no lowering the legitimate meaning of the word impossible. But we just as positively affirm that there must be no overstraining the word above, or out of, its legitimate forces. There are, legitimately, various grades of impossibility, absolute and relative. A mathematical or arithmetical impossibility, and the impossibility for a contradiction to be true, are absolute; not to be overcome even by omnipotent force. And there is in the natural world such an impossibility as that the course of nature should change itself, which is intrinsically impossible, but possible to God. No one, we presume, would include such an impossibility in the present text. Then there are what are usually, but not very properly, styled moral impossibilities, namely, such as are found in the wills and conduct of free-agents. Such is the impossibility stated by our Saviour of a rich man’s being saved. Delitzsch very inconsiderately says, in regard to that, “Even the explanation that what is altogether impossible with men may be effected by a special operation of divine power, is inadmissible here; for it is God himself who works through the preaching of the word.” And is it not as truly God who works in the salvation of an apostate as of a rich man? The two cases are perfectly parallel. Christ affirms an impossibility, for the rich man to be saved; that is, on the human plane of possibilities; but it is possible with God. So, humanly speaking, there is also an impossibility for an apostate to be reclaimed; and yet that does not deny that it is divinely possible. Joseph of Arimathea was a rich man, and did enter the kingdom of God, so that the human impossibility was overcome. Nay, so have the tempers of men been in time worked upon, that we may believe that myriads and millions of rich men have entered the kingdom of God, that is, the impossible has become normally possible. Apostates whom it is impossible to recover, are, alas! matters of constant experience. Such have resisted and overcome the highest spiritual influences and forces; nothing more effective, normally, can be brought to bear upon them; and, therefore, in the normal order of things, they cannot be reached. Men who are not apostates, also, there are, all around us, whom it is humanly impossible to save. They have made up their minds, they scout all approaches of argument or conviction, they cannot be affected. God could by absolute power overrule them, but it is not best he should.

They have freely placed themselves in that condition, and are themselves to blame. Now, as we have above said, the class of apostates at Jerusalem above portrayed was, probably, known to our author and his readers. Both knew how incorrigible and bitter they were, and that it was impossible to recover them. Nay, though it is not so strongly stated, many of these apostates may have so intrenched themselves in fixed determinations, self-interests, hostile arguments, and hatreds, as to have become themselves unable to break through those self-formed intrenchments; and thus it may have become volitionally impossible for them to choose return. Recovery may have become beyond the power of their own will. Just so, many rich and proudly intellectual men intrench themselves in fortifications against truth which they become unable to overthrow. And that inability is no excuse, because it is self-superinduced. They might as well be given up, and their case be used, as by our apostle, to warn others from falling into a similar obduracy. But it must be specially noted that it is not said of these Jerusalemite apostates that it was volitionally impossible for them, as free agents, to return to repentance. The declared impossibility is in the normal means to reclaim, not in the man’s own subjective ability to repent. Such ability may in some, or all, cases have been lost, but it is not so said. And even if the Jerusalemite apostates were impossible to reclaim, this does not prove that all other apostates become impossible of recovery, any more than our Saviour’s words prove it universally and forever impossible for a rich man to be saved.

Once enlightened—The writer heaps clause upon clause, as Alford truly says, not only to show that the class he describes were truly regenerate, but to show what accumulated forces they must have had to neutralize in order to reach apostasy; forces than which none stronger can be normally used to bring them to recovery.

And so their recovery is impossible. These forces are now described in five clauses; two couplets with a single clause between. And the five clauses following portray the successive stages of Christian life. First couplet is a divine enlightenment and the heavenly boon of pardon and salvation; next, single clause, a permanent holiness of life; last couplet, the aggressive word and powers of Christian progress and triumph.

Once— Not once for all, as Alford, but once, as correlative to again, in Heb_6:6.

Enlightened—By the blended power of truth and the Spirit producing conviction and conversion. So Eph_1:18, “the eyes of your understanding being enlightened.” After ye are illuminated, Heb_10:32, where the same Greek word is used. This enlightenment at conversion was held by the earlier Christians to be so associated with baptism, as that photisma, the enlightenment, became a term for baptism. Yet the word so used did not assume that the enlightenment and the mere physical act of baptism were identical. So Chrysostom says, “The heretics have a baptisma, but not a photisma; they are baptized, indeed, in body, but are not enlightened in soul; just as Simon Magus was baptized, but not enlightened.” The pretence that the word, as well as the entire five clauses, does not imply true conversion, is entirely inadmissible.

And have tasted of the heavenly gift—Closely coupled by a τε with the former clause. And, evidently, the heavenly gift, immediately consequent upon conversion, is salvation. Heavenly, because from heaven, redolent of heaven, and tending to heaven. The tasted implies the sweet enjoyment of the assurance of that salvation by the witness of the Spirit. Of—The Greek genitive (not used after tasted Heb_6:5) implies the true universality of the gift, but of which the new convert tastes only his individual and initial share.

Partakers of the Holy Ghost—A permanent sanctification in the Christian life following conversion. This forms the single clause between the couplets. The Holy Ghost is the general sanctifying gift of all saints; and of this gift these Hebrews had their share, and were made partakers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 4-6. For it is impossible for those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. It is not, of course, implied that the Hebrew Christians had fallen into the condition thus described, or were near it; only that such a condition might be, and that, if they went back instead of advancing, they might arrive at it. The process intimated is that of complete apostasy from the faith after real conscious enjoyment of the gifts of grace. In such a case the hopelessness of the fall is in proportion to the privileges once enjoyed. This is the drift of the passage, though other views have been taken of its meaning, which will be noticed below. "Once enlightened" denotes the first apprehension of the light, which could be but once; when those that saw not began to see; (Joh_5:39) when the light of the gospel of the glory of Christ shone once for all upon believers; (2Co_4:4) when (according to the cognate passage, Heb_10:26; cf. Heb_10:32) they received the knowledge of the truth. The verb fwtizw means in the LXX" to enlighten by instruction," and was in common use in the early Church to express the enlightenment that accompanied baptism; whence baptism itself was called fwtismov . Thus Justin Martyr ("Apol." 1:62) says, Kaleitai de touto to loutron fwtismov wv fwtizomenwn thnoian twn tauta manyanontwn Cf. the title of Chrysostom"s "Hem." 49., Prov toullontav fwtizesyai , Since the expression was thus commonly used as early as Justin Martyr, there may probably be in the text a special reference to baptism as the occasion of the enlightenment. But, if so, more is meant by the phrase than "those who have been once baptized:" an inward spiritual illumination is plainly pointed to; and it would not have been said of Simon Magus that he had been "once enlightened" in the sense intended. And this is indeed the real meaning of fwtismov as applied to baptism by Justin Martyr, as his explanation, above quoted, shows. So also Chrysostom ("Hem." 116.), "The heretics have baptism, but not enlightenment (fwtisma); they are baptized indeed as to the body, but in the soul they are not enlightened; as also Simon was baptized, but was not enlightened." This consideration is important in view of one misapplication of the passage before us, which will be noticed below. But, further, those whom it is impossible to renew unto repentance are supposed net only to have been enlightened, but also to have "tasted of the heavenly gift," the emphatic word here being apparently gensamenouv : they have had experience as well as knowledge. (cf. Psa_34:8, "Oh, taste and see that the Lord is good;" and 1Pe_2:3, "If so be ye have tasted that the Lord is gracious The word "gift" (dwrea) is elsewhere used both for that of redemption generally, (Rom_5:15-17) and especially, and most frequently, for the gift of the Holy Ghost. (cf. 2Co_9:15, "Thanks be to God for his unspeakable Gift They have become also partakers of the Holy Ghost, not merely been within the range of his influence, but actually shared it; and tasted (the same word as before, and with the same meaning, though hero followed by an accusative) what is further spoken of. The expression rhmata occurs, Jos_21:45 Zec_1:13, for gracious Divine utterances. The idea of the Word of God being what is "tasted" may be suggested by Deu_8:3, quoted by our Lord in Mat_4:4, "Man shall not live by bread alone, but by every word that proeeedeth out of the month of God." By the powers (dunameiv) are to be especially understood (as in Heb_2:4 and elsewhere in the New Testament) the extraordinary ones in which the gift of the Holy Ghost was manifested, the carismata of the apostolic Church. But why said here to be mellontov aiwnov ? For the meaning of this expression, see under enscaten twn hmerwn toutwn , (Heb_1:1) and oikoumenhn thllousan . (Heb_2:5) It denotes the predicted age of the Messiah"s triumph. And if (as has appeared most probable, and as mellontov here seems evidently to imply) that age was regarded as still future, not properly beginning till the second advent, still the "powers" spoken of are of it, being earnests and foretastes of a new order of things. (cf. Eph_1:14, where the "Holy Spirit of promise" is called "the earnest of our inheritance;" also 2Co_1:22 2Co_5:5) There are other passages in which Christians are regarded as already in the dawn of the future daybreak, and irradiated by the coming glory. The falling away (paraesontav) after such enlightenment and such experience means (as aforesaid) total apostasy from the faith. This appears from the expressions that follow, and still more from those in the cognate passage, Heb_10:26-31. "Non relapses mode dicit in pristina, sed nova pernicie praeterlapsos a toto statu illo lautissimo, simulque a fide, spe, et amore" (Bengel). Such an utter apostasy was possible to Hebrews oscillating between Church and synagogue: they might be so drawn at last into the atmosphere of the latter as, with the unbelieving Jews, to reject with contumely, and so to themselves recrucify, the Son of God. The force of "to themselves" is illustrated by Gal_6:14, where St. Paul says that he so glories in the cross of Christ that through Christ the world is crucified to him, and he to the world; i.e. all fellowship between him and the world is broken off. So here the eautoiv implies the breaking off of all fellowship with what a man is said to crucify. "They crucify again the Son of God, repeating what their fathers had done formerly when they gave him over to the death of the cross; and this, be it observed, still more culpably., since it is after personal experience proving him to be "the Son of God." And they not only make him as one dead to themselves: they also expose him (paradeigmatizontav : cf. Num_25:4) to the reproach and mockery of the world. "Ostentantes, scil aliis" (Bengel). The above explanation is adopted from Delitzsch. Be it observed next what is said of those who do this not that no repentance can henceforth avail them, but that even unto repentance it is impossible to renew them. Such falling away after such experience precludes the possibility of repentance. On such persons the powers of grace have been exhausted. It is not in the nature of things that they should return to Christ, or see the things that belong unto their peace any more. The correspondence between the state here described and the consequence of the "blasphemy against the Holy Ghost" (Mat_12:31 Mar_3:28 Luk_12:10) suggests itself at once; our Lord"s words, in speaking of that unpardonable sin, being rightly supposed to point to obduracy in spite of experience of the Holy Spirit"s power. Especially obvious is the correspondence with St. Luke"s account of the Savior"s warning one of the not infrequent instances of resemblance between our Epistle and the writings of that evangelist. For St. Luke records the saying as spoken, not to the Jews on the occasion of their attributing Christ"s works to Beelzebub, but to the disciples themselves, after a warning to them against "the leaven of the Pharisees," and against being moved by the fear of men, and immediately after the words, "He that denieth me before men shall be denied before the angels of God." Compare also the "sin unto death" spoken of by St. John. (1Jn_5:16) Misconceptions of the drift of this passage, once prevalent, or possible, remain to be noticed.

(1) It has been from early times a main support of the strict Church discipline according to which deadly sin committed after baptism precludes re-admission to Church communion. It was so cited by Tertullian as early as the second century ("De Pudicitia," cf. 20), and in the third used to justify the Novatians in their refusal of communion, even after penance, to the lapsi. The passage, as above explained, was really irrelevant, since it refers, not to the treatment by the Church of penitents, but to the impossibility of some persons being brought to penitence at all.

(2) The Catholic Fathers, rightly rejecting the Novatian position, generally understood the text as forbidding the iteration of baptism; thus turning it against the Novatians, who rebaptized those who joined their communion. So Ambrose, Theodoret, and others. But, though their position on this subject was in itself sound, the passage, as above explained, is as irrelevant to it as to that of the Novatians.

(3) This, and the other texts referred to in connection with it, have led some Christians to despair of salvation, however anxious for it, under the idea that they had themselves committed the unpardonable sin. This desperate view goes beyond that of the Novatians, who only precluded from Church communion, not of necessity from the mercies of God (Socrates, "Hist. Ec:," 4:21). But the very state of mind of those who entertain such fears is a sign that they are not of those to whom this text applies. They cannot have entirely fallen from grace, if they have the grace to repent and long for pardon.

(4) Calvin"s predestinarian views compelled him and his followers to do violence to the plain meaning of the passage. Holding the doctrine of the indefectibility of grace, which involved

(a) that one really regenerate cannot fall away, and

(b) that consequently one who falls away cannot have been really regenerate, he had to explain away the clauses descriptive of the grace enjoyed, as meaning only a superficial experience of it. With this view he laid stress on the word geusamenouv as meaning "summis labris gustare." Only dogmatic prejudice could have suggested such a sense of the word as intended in this place, any more than in Heb_2:9, where it is plainly inadmissible. Nor can an impartial reader fail to see in the whole accumulation of pregnant clauses an intention of expressing the very reverse of a mere apparent and delusive experience of saving grace. The depth of the experience is, in fact, a measure of the hopelessness of the fall. Art. XVI of the English Church is a protest against all the erroneous conclusions above specified.

Vers. 4-6. The relapse for which there is no restoration.

"For it is impossible for those who were once enlightened," etc. Let us honestly and earnestly endeavor to lay aside our theological prepossessions, and to apprehend and set forth the meaning of this solemn portion of sacred Scripture. We have in the text

I AN EXALTED CHRISTIAN EXPERIENCE. "Those who were once enlightened, and have tasted of the heavenly gift," etc. Here is a cumulative experience of gospel blessings.

1. Spiritual illumination. "Those who were once enlightened." The mind and heart of the unrenewed man are in a condition of spiritual ignorance and darkness. The wicked are "darkened in their understanding." In conversion men "turn from darkness to light." In the case described in the text man has been enlightened as to his spiritual state, his need of salvation, and. the salvation provided in Jesus Christ. (cf. Eph_1:17, Eph_1:18)

2. Experience of gospel blessings. "And tasted of the heavenly gift." Tasted is not to be taken in the sense of a mere taste, but personal experience, as in Heb_2:9, "Taste death for every man;" and 1Pe_2:3, "If so be ye have tasted that the Lord is gracious." In the case before us, man, through Christ, experiences the forgiveness of sins, and peace with God, and spiritual strength.

3. Participation in the presence and influences of the Holy Spirit. "And were made partakers of the Holy Ghost." They share in his instructing, comforting, sanctifying presence and power. "The Spirit of God dwelleth in" them. (1Co_3:16 Rom_8:9)

4. Experience of the excellence of God"s Word. "And tasted the good Word of God." Probably there is a special reference to the comforting, encouraging, strengthening power of the inspired Word. Or the good "word." is the word of promise, and the tasting of it is the experience of its gracious fulfillment. The use of the Hebrew equivalents supports this view. (Jos_21:45 Jos_23:15 Jer_29:10 Jer_33:14 Zec_1:13)

5. Experience of the spiritual powers of the gospel age. "And tasted the powers of the world to come," or "the age to come." The expression "signifies a personal experience of the mighty energy and saving power of the gospel." Here, then, the religion of Jesus Christ is exhibited as a gracious light in the intellect, a blessed experience in the heart, and a practical redemptive power in the life. How complete and exalted is the personal Christian experience thus delineated!

II AN AWFUL SPIRITUAL POSSIBILITY. "If they shall fall away... they crucify to themselves the Son of God afresh, and put him to an open shame.

1. Of falling from an exalted spiritual condition. We have noticed the advanced development of Christian character and the full enjoyment of Christian privileges sketched by the writer; and now he speaks of falling away from these great and gracious experiences. The higher the exaltation attained, the more terrible will be the injury sustained, if one should fall from such a height.

2. Of incurring the darkest guilt. "They crucify to themselves the Son of God afresh, and put him to an open shame." The crucifixion of the Lord Jesus was the blackest crime in all the dark annals of human wrong-doing. And if any one having really and richly enjoyed the blessings of the gospel of Christ should fall back into sin, renouncing Christ and Christianity, he would repeat in spirit that terrible crime. "It is often said," wrote F. W. Robertson, sins nailed him to the tree" There is a sense in which this contains a deep truth The crisis of the conflict between the kingdoms of good and evil took place in the death of Christ: the highest manifestation of good in him, the highest manifestation of evil in the persons of those who saw the divinest excellence, and called it Satanic evil. To call evil good, and good evil, to call Divine good Satanic wickedness, there is no state lower than this. It is the rottenness of the core of the heart; it is the unpardonable because irrecoverable sin. With this evil, in its highest development, the Son of man came into collision. He died unto sin. The prince of this world came and found nothing congenial in him. He was his victim, not his subject. So far as I belong to that kingdom or fight in that warfare, it may be truly said, the Savior died by my sin .... I am a sharer in the spirit to which he fell a victim." But is such a fall as this really possible? To us it seems that the teaching of the Bible and the moral nature of man admit of but one reply as to this possibility.

(1) The hypothesis of the text is not an idle one. It is inconceivable that the Holy Spirit of God should have inspired the writer to mention so awful a fall if it had been an utter impossibility.

(2) The many warnings against apostasy which are addressed to Christians in the sacred Scriptures witness to the possibility of such apostasy. This letter to the Hebrews is one long and powerful warning, persuasion, and exhortation against falling away from Christ.

(3) The constitution of our nature shows this fall to be possible. We are free either to loyally serve God or to wickedly rebel against him, and must ever remain so, or moral distinctions would no longer be applicable to us.

III AN APPALING MORAL IMPOSSIBILITY. "It is impossible to renew them again unto repentance." This "impossible" may not be enfeebled into very difficult," or other similar expression, as may be seen by an examination of the other passages of this Epistle in which it is found. (Heb_6:18 Heb_10:4 Heb_11:6) The reason of this impossibility is the moral character and condition of those of whom (should there ever be any of such character) it is predicated. Having once experienced the Divine renewal, they have utterly fallen away from it, and now scornfully reject the only power by which their renewal could be effected. The mightiest spiritual influence in the universe, even the love of God in the death of Jesus Christ for the salvation of sinners, is derided by them. "They crucify to themselves the Son of God afresh, and put him to an open shame." They tear him out of the recesses of their hearts where he had fixed his abode, and exhibit him to the open scoffs and reproach of the world, as something powerless and common". (cf. Heb_10:29) Dr. Parker forcibly inquires, "If men have insulted God, poured contempt upon his Son, counted the blood of the covenant as an unworthy thing, grieved and quenched the Holy Spirit, what can possibly remain of a remedial kind? The inquiry is one on which reason may expend its powers. What remains after God has been exhausted?" Let the Christian earnestly heed the solemn warning of our text. "Watch and pray, that ye enter not into temptation;" "Give diligence to make your calling and election sure; for doing these things, ye shall never fall." The surest way of guarding against this terrible fall is to aim at and seek to realize constant spiritual progress. "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection," etc. W.J.

HOMILIES BY C. NEW Vers. 4-10. The damages of apostasy arising from immature apprehension of Christian truth.

Continuation of the parenthetical clause on the coil of inability to apprehend the deeper truths about Christ. Whatever this passage means, it contains nothing to discourage the true believer.

1. Because of the plain declarations that the believer cannot perish. This is not a confidence based on isolated texts, though, if any truth may rest on such, it is surely this; but it rests on the most fundamental facts of Scripture, viz. the purpose of the Father that all who believe should be saved; the mediation of the Son for securing the continued faith of his people; the work of the Spirit to the same end; the fact that it is eternal life which is bestowed on faith.

2. Because there are certain considerations here which are often overlooked; e.g. these words were written on purpose to encourage the Hebrews, and therefore to find discouragement in them must be to read them wrong; moreover, whatever evil it points to is with regard to those who "fall away," and not those who fall; and further, whatever impossibility to renew the apostate this speaks of, it is not impossibility on God"s part it is of man"s impossibility that he is speaking. It is useless to reiterate these fundamental truths to those who close their ears to them; it is impossible to renew them unto repentance; but God is "not willing that any should perish." "The blood of Jesus Christ cleanseth from all sin;" "Whosoever will, let him come;" "The things which are impossible to man are possible to God.

a. Because what is stated of the persons referred to here is true of nonbelievers, and the passage therefore may, without difficulty, be applied only to these; e.g. were once enlightened;" others beside Christians are enlightened, as Balaam, "the man whose eyes were opened." "And have tasted of the heavenly gift," which, as John Owen says, is not eating nor digesting. And were made partakers of the Holy Ghost;" that may refer, as Act_19:2, Act_19:6, to the miraculous gifts of the Holy Ghost which were given to other than regenerate men, as Judas. "And have tasted of the good Word of God, and the powers of the age to come;" it is no misuse of language to apply this to those who, by the preaching of the gospel, are led to deep feeling and serious thought. So, however natural it may be to apply all this to the Christian, it does not necessarily apply to him; and when we find the tenor of Scripture is against such application, we accept the latter alternative fearlessly. Subject The danger of apostasy arising from immature apprehension of Christian truth.

b. THE SOLEMN WARNING OF THE DANGER AND GUILT OF APOSTASY.

1. These men were in danger of falling away," or there would be no meaning in the apostle"s words. He would not have written the Epistle if he had not feared. He does not say the Christian could fall away, but he implies that these men could. He is not sure of their possession of vital godliness, only continuance is the test of vitality. All outward Christian characteristics may be ours, yet the apostate"s guilt and doom may be ours.

2. But this falling away" is in reality the rejection of Christ. "They crucify to themselves the Son of God afresh;" i.e. reject him, repeat in effect for themselves the old cry," Away with him! crucify him!" Note that to turn the back on Christ is to repeat the guilt of the men of eighteen centuries ago, and the Savior"s grief.

3. And this rejection is followed by the final judgment of God. "For the land which bath drunk in the rain," etc., equivalent to "to receive God"s good gifts, and bring forth fruit as the result," is to ensure the Divine blessing; but to receive them and only produce thistles is to stand in danger of God"s curse. What can be the hope of the rejecter of God"s Son? What sin can be greater, or doom more terrible? The rejection of Christ is the great damning sin of all.

II THE GRACIOUS HOPE OF THEIR PRESERVATION FROM THE SIN OF APOSTASY. "But, beloved, we are persuaded," etc.

1. Self-denying service for God may be an evidence of true Christian life.

Religious activity is no proof of Christian life, but it affords reason for hope that the life is there. Where there is no religious activity there is little reason to believe in the existence of vital piety, for it is the genius of Christianity to spread itself.

2. One reward of this service is the bestowment of sustaining and delivering grace. Our works cannot claim anything of God, but he is pleased to reward them; and what if the reward for fidelity in a few things should be grace to be faithful in many things! In heaven, more glory will be the reward of service; on earth, more grace.

III THE NECESSARY EFFORT, IF APOSTASY IS TO BE AVOIDED. The tenth verse shows that we are only kept from falling away" by Divine grace; bat since God gives grace through human instrumentalities, there is something for us to do if we are to be kept from this fatal evil. That fact is recognized here, for the former part of the parenthesis must be read with this; there we get the antidote to the tendency to apostatize.

1. Growth in the Divine life. You must either grow or decline. Growth is the only safeguard to "falling away." Those whose early vigor is becoming feebler and feebler are on the road to prove they never possessed Divine vitality, and to the crucifixion to themselves of the Son of God.

2. This growth is only possible through the deeper knowledge of Christ.

Growth needs solid food. Milk may sustain life; only solid food can build up life. Growth in the knowledge of Christ is the secret of growth in his likeness. C.N.

Vers. 4-6. The critical state of backsliders.

Passages like this we naturally avoid. There is reluctance to face its difficulties. We dread lest a hasty admission of certain premises may lead us to terrible conclusions. But since backsliding, falling away, is a melancholy reality among believers, it is above all things needful that the possible results of backsliding should be considered. The backslider"s present condition we know; but one thing we may not distinctly apprehend until it is pressed upon us by solemn utterance of the Holy Spirit, and that is the future into which the present may lead.

I THE BACKSLIDER, IN FALLING AWAY, HAS FALLEN FROM EXCEEDING GREAT PRIVILEGES. He who was enlightened by a great steady light, shining on him once for all, has yet fallen back into practical darkness. He is not in darkness because the light has gone, but because he has shut it more and more from the inward eye. The light is there, more and more rejoiced in by persevering believers, but he has become willingly negligent of the benefits. The free, peculiar gift of Heaven, Jesus Christ himself, once accepted, is now despised. The Holy Spirit of God, the great Pentecostal communication dwelling with the backslider, is yet shut out from the sympathies of his heart. Renewing and sanctifying work has ceased. The good Word of God, heavenly truth, heavenly promises, all that God has given as daily bread for the hungering inward life, all that shows how man liveth not by bread alone, but by every word proceeding out of the mouth of God, all this has lost its relish. The powers of the age to come, so much greater than any powers of the present age, are little by little left unused. We have an actual instance of the backslider in Demas. "Demas hath forsaken me, having loved this present world." Demas had been put in the midst of heavenly light and heavenly food nay, more; he was in the companionship of one who had received all these heavenly things to the full, and profited by them as much as any man ever profited. It is not a little treasure from which the backslider turns, under the dominion of carnal affections.

II THE GREAT PROOF THEREBY AFFORDED OF HUMAN WEAKNESS. The theory of many is that if good things be put before a man he is sure at last to welcome them to his heart, and get all that they have to give, even to their innermost influences. But the fact for which God"s Spirit would ever prepare us is that this present world is an object very fascinating. These glorious gifts of God in Christ Jesus mean that we must persevere in an arduous and lengthened effort to get at their fullness. The backslider is one who does not trouble to pierce the phenomena of grace, and so lay hold of the spiritual realities. He forgets his weakness, or rather he does not rightly believe how weak he is. Here is a new meaning of the saying, that when we are weak then we are strong; for, knowing our weakness, we distrust ourselves, and keep ourselves open to the inflowing of God.

III THE GROUNDS OF HOPE THAT LIE HIDDEN IN THIS PASSAGE. It is impossible to renew the backslider again to repentance. So the passage plainly says; and if we take it in isolation and in bald literalness, it gives the backslider but a poor prospect. And yet the backslider is the very one who needs encouragement. We must not, therefore, let this word "impossible" so fill the field of thought as to exclude the most hopeful considerations. Jesus said it was easier for a camel to go through the eye of a needle than for a rich man to get into the kingdom of heaven. But it is impossible for a camel to go through the eye of a needle. Therefore it is impossible for a rich man to get into the kingdom of heaven. It must be distinctly put before the mind what a barrier worldly possessions are; and then the hope-inspiring word comes in, "With God all things are possible." Yea, with God it is possible to turn the backslider into the right way again, and set him forward with a recovered love and a strengthened heart. We do not know but what Demas came back again, and furnished in the end a crowning proof of how great are the powers of the world to come. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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 the Spirit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A warning against denial of the faith:

v. 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,

v. 5. and have tasted the good Word of God, and the powers of the world to come,

v. 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.

v. 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;

v. 8. but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

Here we have the reason why progress and growth cannot be thought of in the case of certain people: For it is impossible that people that have once been enlightened, having tasted as well the heavenly gift and become partakers of the Holy Spirit, and having tasted the excellent Word of God and the powers of the world to come, and then having fallen away, may be renewed unto repentance, because they crucify the Son of God to themselves and hold Him up to shame. This difficult passage must be examined very closely if one wants to grasp the intended meaning. The writer declares that it is a flat impossibility for certain persons to be renewed, to be brought back a second time to repentance. These persons he characterizes by a description involving four points. The people whom he has in mind are such as have been enlightened by the Holy Ghost through the Word, that have a spiritual understanding of Christ and of their redemption through Christ, Eph 1:18; Eph 5:8; 1Pe 2:9, in other words, Christians, such as have been called out of the darkness of godlessness to the marvelous light in Christ. The people referred to by the author are furthermore such as have tasted the heavenly gift, the gift of the salvation in Christ as a precious gift of grace, the forgiveness of sins, all the blessings of the adoption of children, peace and joy in the Holy Ghost. They have furthermore become partakers of the Holy Ghost, they have been sealed with the Holy Spirit of promise, the earnest of our inheritance until the redemption of the purchased possession, Eph 1:14. They have finally tasted the splendid, the excellent Word of God and the powers of the future life; they feel, they realize, the mighty influence which God’s Word of promise exerts upon spirit, mind, and soul. They have experienced the power of God unto salvation, the vehicle of all eternal, heavenly blessings; they have, by faith, anticipated the enjoyment of the life to come, being partakers of the glory of heaven in hope.

If persons to whom this description applies, people that have undoubtedly accepted Jesus as their Savior, placed their trust in His salvation, and anticipated the joys of eternal life by reason of the power given to them through the Word, now fall away in spite of this saving knowledge, by a deliberate denial of that knowledge, then their return to repentance is excluded. The reason for this fact is not to be sought in God, as though His gracious intention and will in their behalf had not been sincere, but in the people themselves. If their apostasy takes place as here described, with a deliberate, malicious denial of the truth, then they crucify to themselves the Son of God and set Him forth to shame and ignominy before men. They purposely and willfully deny all connection with the Lord, who was crucified for them, they brand Him as a criminal, as a false Messiah, who suffered the disgrace of death on the cross. All this they perpetrate against Him whom they formerly acknowledged as the Son of God, whom they knew to be the Savior of the world. They cannot plead ignorance, or that they acted in foolish unbelief. For that reason their behavior brings upon them judgment, eternal condemnation. Therefore the reason why their hearts become hardened, why it becomes impossible for them to return and to be renewed unto repentance, is to be found in the character of their transgression. They steadfastly and persistently persevere in their anti-Christian, blasphemous conduct, they harden their own hearts against all attempts of the Word to find an entrance, and are thus finally given over into their hardness of heart, Act 28:27.

The writer does not say that his readers have reached this stage; he merely states the possibility that it may happen to them as it has to others, thus warning them to beware of spiritual sluggishness, of lack of diligence in the use of the means of grace. See 2Co 6:1. And he emphasizes his warning by a parable: For land which absorbs the rain which often falls upon it and brings forth plants that are useful to those that have tilled it partakes of a blessing from God, but that which produces thorns and thistles is worthless and on the verge of a curse, and its end is burning. This is an analogy from nature to illustrate the doom of the apostate. In the case of a piece of ground that responds to the tilling of the farmer or gardener and has a sufficient amount of rain for the crops which have been put in, yielding a harvest in proportion to the expectations which could fittingly be held, God’s approval is seen in the rich returns from the soil. But if a piece of ground that has been tilled with all care and gets all the moisture which is needed for a good crop, and yet refuses to respond to such treatment, does not prove worthy, it must be condemned as worthless, and the thorns and thistles which it hears must finally be burned. The application of the parable is not difficult. The abundant and frequently renewed rain represents the free and continued offer and bestowal of God’s grace, the enlightenment of the Word of God, the effective working of the Holy Spirit in the hearts of the believers. This should have enabled them all to bring forth proper fruit to God. If, therefore, any persons that have received these blessings harden their hearts and bring forth fruits of blasphemy and malicious denial of grace, they have sealed their own doom. For the behavior here described is the sin against the Holy Ghost, for which there is no forgiveness, neither in this world nor in the world to come. See Mat 12:31-32; Mar 3:28-29; Luk 12:10.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

By the enlightened here, understand those that were baptized and embraced Christianity: The ancients called baptism illumination, and baptized persons the enlightened; because of that divine illumination which was conveyed to the minds of men by the knowledge of Christianity.

By tasting the heavenly gift, and being made partakers of the Holy Ghost, understand such as had not only heard of the extraordinary gifts of the Holy Ghost, but had some experience of them themselves; as also of the spiritual benefits conferred upon them in baptism, by the Holy Spirit. By tasting the good word of God understand some relish of the truth and goodness of the gospel, some pleasure in entertaining it, by reason of the gracious promises of eternal life and happiness contained in it.

The gospel that proclaimed remission of sins, was a good word; this good word they saw confirmed by miracles, tongues, and prophecy, and so could not but be convinced of the truth of it, which is here called a tasting it; who have tasted the good word of God; it follows, and the powers of the world to come; that is, the power of the gospel-age; for the "world to come," in the language of the prophets, doth signify the times of the Messiah: And thus, the powers of the world to come, are the miraculous powers of the Holy Ghost bestowed upon men, in order to the propagation of the gospel; such were the gifts of healing, casting out devils, woking miracles. Others, by tasting the powers of the world to come, understand some apprehensions of the resurrection and furture judgement, with affections suitable thereunto.

Now concerning these, says our apostle, if they fall away; that is, if they shall, after all this apostatize from this profession, out of love to this present world, or from fear of persecution and sufferings, if they shall relapse either to Heathenism or Judaism, it is impossible to renew them again to repentance; that is, it is a thing very difficult, hardly to be hoped for, that such willful apostates should be restored again by repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame; that is, they virtually, and in effect crucify him over again, and as much as in them lies; for, by denying and renouncing of him, they declare him to be an imposter, and consequently worthy of death.

So that the plain sense of the words seem to be this: "If those that are baptized, and have received the doctrine of the gospel, and are endowed with the gifts of the Holy Ghost, shall yet, after this, apostatize from Christianity, it is very difficult, and next to an impossibility, to recover such again by repentance; seeing they are guilty of as great a crime, as if, in their own persons, they had put to death, and ignominiously used the Son of God."

Here note, That it is not a partial apostasy from the Christian religion, by any particular vicious practice, but a total apostasy from Christianity, and more especially to the Heathen idolatry, which is here intended.

From the whole learn, 1. That they which have been enlightened, awakened, and made partakers of the gifts and graces of the Holy Spirit in some measure, and tasted the sweetness of the word and ways of God in some degree, may yet fall away.

2. That if such do fall away, it is very difficult, though not altogether impossible, to renew them again to repentence: and that for these reasons;

1. Because of the greatness and heinous nature of the sin, it being a downright apostasy from God, against the clearest light and knowledge, and fullest conviction of a man’s mind; and the highest affront to the Son of God, who revealed the Christian religion to the world, and sealed it with his blood.

2. Because those who are guilty of this sin, do renounce and cast off the means of their recovery, and therefore it becomes extremely difficult to renew them again to repentance: they reject Christ and his holy gospel, and refuse the only remedy appointed for their recovery.

3. Because it is so high a provocation to God, to withdraw his grace and Holy Spirit from such persons, by the power and efficacy whereof they should be brought to repentance: God justly leaving those who so unworthily leave him.

Lord! how fearful and fatal a condition is it, to begin in the spirit, and end in the flesh; to decay in religion, and apostatize from grace; to have had some work of the Spirit and word upon our hearts, so as to have light and love, some taste and savour of religion, some desires after, and hopes of heaven; and, after all, to cool and give over, to revolt and backslide, and have our latter end worse than our beginning?

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. For it is impossible. There are sins that have no forgiveness (Matt. 12:31, 32). There are Apostates who can never find a place for repentance, not because of the failure of God's mercy, but because they have destroyed their moral capacity for a heartfelt repentance. Usually the most hardened sinner are apostates. Were once enlightened. Had the light of the Gospel. See John 8:12. Have tasted. Experienced. The heavenly gift. The new life in Christ. Christ “giveth life unto the world” (John 20:31). Partakers of the Holy Ghost. The Spirit of God is sent into the heart of all sons (Gal. 4:6; Rom. 8:9).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

those who were once enlightened

Understanding is spoken of as if it were illumination. AT: "those who once understood the message about Christ" (See: Metaphor)

who tasted the heavenly gift

Experiencing salvation is spoken of as if it were tasting food. AT: "who experienced God's saving power" (See: Metaphor)

who were sharers of the Holy Spirit

The Holy Spirit, who comes to believers, is spoken of as if he were an object that people could share. AT: "who received the Holy Spirit" (See: Metaphor)

who tasted God's good word

Learning God's message is spoken of as if it were tasting food. AT: "who learned God's good message" (See: Metaphor)

the powers of the age to come

This means the power of God when his kingdom is fully present in all the world. In this sense, "the powers" refer to God himself, who holds all power. AT: "learned how God will work powerfully in the future" (See: Metonymy)

who then fell away

Losing all faithfulness to God is spoken of as if it were a physical fall. AT: "who then stopped believing in God" (See: Metaphor)

it is impossible to restore them again to repentance

"it is impossible to bring them back to repent again"

they crucify the Son of God for themselves again

When people turn away from God, it is as though they crucify Jesus again. AT: "it is like they crucify for themselves the very Son of God again" (See: Metaphor)

Son of God

This is an important title for Jesus that describes his relationship to God. (See: Translating Son and Father)

translationWords

heaven

Holy Spirit

word of God

age

repent

crucify

Son of God

mock

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4–8. THE AWFULNESS OF APOSTASY

4. γάρ. An inference from the previous clauses. We must advance, for in the Christian course stationariness means retrogression—non progredi est regredi.

ἀδύνατον γὰρ τοὺς κ.τ.λ. We shall see further on the meaning of the word “impossible.” The sentence begins with what is called the accusative of the subject, “For as to those who were, &c., it is impossible, &c.” We will first explain the particular expressions in these verses, and then point out the meaning of the paragraph as a whole.

ἅπαξ. The word, a favourite one with the writer, means “once for all.” It occurs more often in this Epistle than in all the rest of the N. T. It is the direct opposite of πάλιν in Heb 6:6.

φωτισθέντας. “Illuminated” by the Holy Spirit, Joh 1:9. Comp. Heb 10:26; Heb 10:32; 2Co 4:4. In the LXX. “to illuminate” means “to teach” (2Ki 12:2). The word in later times came to mean “to baptize,” and φωτισμός, even as early as the time of Justin Martyr (A.D. 150), becomes a technical term for “baptism.” regarded from the point of view of its results. The Syriac Version here renders it by “baptized.” Hence arose the notion of some of the sterner schismatics—such as the Montanists and Novatians—that absolution was to be refused to all such as fell after baptism into apostasy or flagrant sin (Tertull. De Pudic. 20). This doctrine was certainly not held by St Paul (1Co 5:5; 1Ti 1:20), and is rejected by the Church of England in her 16th Article (and see Pearson, On the Creed, Art. x.). The Fathers (abandoning the view of St Cyprian in this respect for those of the Western Church and of St Augustine) deduced from this passage the unlawfulness of administering Baptism a second time; a perfectly right rule, but one which rests upon other grounds, and not upon this passage. But neither in Scripture nor in the teaching of the Church is the slightest sanction given to the views of the fanatics who assert that “after they have received the Holy Ghost they can no more sin as long as they live here.” It will be remembered that Cromwell on his deathbed asked his chaplain as to the doctrine of Final Perseverance, and on being assured that it was a certain truth, said, “Then I am happy, for I am sure that I was once in a state of grace.”

γευσαμένους τε κ.τ.λ. These clauses may be rendered “having both tasted of … and being made … and having tasted.” It is not possible to determine which heavenly gift is precisely intended; perhaps it means remission, or regeneration, or salvation, which St Paul calls “God’s unspeakable gift” (2Co 9:15); or, generally, “the gift of the Holy Ghost” (Act 10:44-46). Calvin vainly attempts to make the clause refer only to “those who had but as it were tasted with their outward lips the grace of God, and been irradiated with some sparks of His Light.” This is not to explain Scripture, but to explain it away in favour of some preconceived doctrine. It is clear from 1Pe 2:3 that such a view is not tenable.

μετόχους … πνεύματος ἁγίου. The Holy Spirit worked in many diversities of operations (1Co 12:8-10).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] For (depends on the whole foregoing sentence, including the reference to the divine permission: not as Whitby and De Wette, on μὴ πάλιν θεμ. καταβαλλόμενοι. The connexion is: we must go on, for if we go back, it will be to perdition—a thing which (ver. 9) we do not think of you, and therefore expect your advance) it is impossible, in the case of (these words I insert, not as belonging to the Greek construction, but as necessary in English, to prevent the entire inversion of the Greek order of the sentence) those who have been (or, were: but the English perfect here represents idiomatically the Greek aorist, ἅπαξ in this clause referring pointedly enough to the time when the event took place. And indeed where there is no such plain reference as in the subsequent clauses, we are in the habit of expressing priority more by the perfect, the Greeks by the aorist. And here it is quite necessary to take our English perfect: for our indefinite past, ‘who were enlightened and tasted … and were made … and tasted …’ would convey to the mere English reader the idea that all this took place at one and the same time, viz. baptism,—whereas the participles clearly indicate progressive steps of the spiritual life. These remarks do not apply to cases like that of Act 19:2 f., but only to those where an aorist participle indicates priority to some present action) once (for all: indicating that the process needs not, or admits not, repetition: cf. reff. ἅπαξ occurs eight times in our Epistle, which is oftener than in all the rest of the N. T.) enlightened (Bleek gives a good résumé of the usage and meanings of φωτίζειν. It is a word of later Greek, principally found in the N. T. and LXX (reff.). It occurs in Polyb. xxx. 8. 1, τῶν γραμμάτων ἑαλωκότων κ. πεφωτισμένων, “taken and brought to light:” xxiii. 3. 10, ἐφώτισε τὴν ἑκατέρων αἵρεσιν: Arrian, Epict. i. 4, τῷ … τὴν ἀλήθειαν … φωτίσαντι καὶ εἰς ἅπαντας ἀνθρώπους ἐξενέγκαντι: Diog. Laert. i. 57, μᾶλλον οὖν Σόλων Ὅμηρον ἐφώτισεν ἢ Πεισίστρατος. In all these places the sense is to bring to light, or cast light upon. The other meaning, to enlighten, applied to a person, is purely Hellenistic. So in ref. Judg., φωτισάτω ἡμᾶς, τί ποιήσωμεν τῷ παιδαρίῳ τῷ τικτομένῳ. And the LXX usage is generally simply to teach, to instruct: so in ref. 4 Kings, and ib. 17:27, φωτιοῦσιν αὐτοὺς τὸ κρῖμα τοῦ θεοῦ τῆς γῆς. Here it implies, taught, by the preaching of the word of God. An historic interest belongs to the occurrence of this word here, as having in all probability given rise to a meaning of φωτίζειν and φωτισμός, as denoting baptism, which was current throughout the Church down to the Reformation. Justin Mart. Apol. i. 61, p. 80 says, καλεῖται δὲ τοῦτο τὸ λοῦτρον φωτισμός, ὡς φωτιζομένων τὴν διάνοιαν τῶν ταῦτα μανθανόντων. Chrys. has two κατηχήσεις πρὸς τοὺς μέλλοντας φωτίζεσθαι, in the first of which (vol. ii. p. 228) he justifies the name φώτισμα for baptism by reference to the two places in this Epistle. Suicer (sub voce) gives a full account of this usage, from which it appears that the word never came simply and purely to signify outward baptism, but always included that illumination of the new birth which is the thing signified in the sacrament. So Ps.-Chrys, Hom. on Joh 1:1, vol. xii. p. 418, (οἱ αἱρετικοὶ) βάπτισμα ἔχουσιν, οὐ φώτισμα. καὶ βαπτίζονται μὲν σώματι, ψυχῇ δὲ οὐ φωτίζονται· ὥσπερ γὰρ καὶ Σίμων ἐβαπτίσθη, ἀλλʼ οὐκ ἐφωτίσθη· οὕτω καὶ αὐτοὶ ἀκολούθως εὑρίσκονται. The Syr. here translates, “qui semel ad baptismum descenderunt.” And so all the ancient Commentators here, and some of the moderns, as Justiniani, Estius, a-Lapide, Calmet, Hammond, Pyle, Ernesti. Erasmus seems the first who interpreted the word aright (“qui semel reliquerint tenebras vitæ prioris, illuminati per doctrinam evangelicam”), and almost all since have followed him), and (on the coupling by τε see below) have tasted (personally and consciously partaken of: see reff. 1 Pet. and Ps.: and on the general expression γεύεσθαί τινος, note on ch. 2:9) of the heavenly gift (what is more especially meant? It is very variously given: Chrys. (τουτέστι, τῆς ἀφέσεως), Œc. (τῆς ἀφέσεως τῶν ἁμαρτιῶν τῆς ἐν τῳ βαπτίσματι), remission of sins: and so Thl., Faber Stap., Erasm. (par.) (“jamque per baptismum condonatis peccatis”), Hammond, De Wette, al.: Schlichting (“animi cum pax et tranquillitas quæ oritur ex notitia plenissimæ remissionis omnium peccatorum, tum liquidissimum illud gaudium et spes immortalis vitæ”), Grot. (“id est, pacem conscientiæ”), Justiniani, joy and peace in believing: Primas., Estius (only as “probabilitatem habens”), Michaelis, the Sacrament of the Lord’s Supper: Owen, Calmet, Ernesti, the Holy Spirit and His gifts: Seb. Schmidt, Bengel, and many more, Christ Himself: Kuinoel, Heinrichs, al., the religion of Christ,—the gospel: Pareus, faith: Klee, regeneration in general as distinguished from the special gifts of the Spirit in Baptism: Bleek and Tholuck, on account of the close coupling by τε to what has preceded, the φῶς itself conveyed in the φωτισμός. But I would rather, considering the emphatic position of γευσαμένους, take, as indeed do Lünemann and Ebrard virtually (and Delitzsch, referring to 2Co 9:15), δωρεά to have a perfectly general reference, q. d. ‘that which was bestowed on them thereby.’ This heavenly gift the persons supposed have tasted for themselves. The τε, in the style of this Epistle and St. Luke in the Acts, cannot be pressed so securely as in ordinary Greek and in the rest of the N. T.: and indeed on this last rendering is fully justified) and have been made (see note on ch. 4:3, for a discussion of the passive sense of ἐγενήθην: which, however true here, must not be too much pressed, so as to emphasize the participle: see below) partakers (see on ref.) of the Holy Spirit (outwardly, the agency would be the laying on of hands after baptism: but obviously the emphatic word is μετόχους—have become real sharers—εἰς ἓν πνεῦμα ποτισθέντες: so that the proper agent is He who only can bestow this participation, viz. God),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Impossible [αδυνατον] . It is impossible to dilute this word into difficult.

Those who were once enlightened [τους απαξ φωτισθεντας] . Rend. "once for all enlightened." %Apax is frequent in the Epistle. Comp. ch. Heb 9:7, 26, 27, 28; Heb 10:2; Heb 12:26, 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. Fwtizein in LXX usually to teach or instruct; see Psa 108:130; 2Ki 12:2; 2Ki 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 fwtizein and fwtosmov in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. 1. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, prov touv mellontav fwtizesqai 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. 193 Tasted of the heavenly gift [γευσαμενους της δωρεας της επουρανιου] For geusamenouv tasted, comp. ch. Heb 2:9. The meaning is, have consciously partaken of. Comp. 1Pe 2:3, and trwgwn 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 [μετοχους πνευματος αγιου] . "Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.