[4] It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, [5] who have tasted the goodness of the word of God and the powers of the coming age, [6] if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.
What are your thoughts? (If you can understand my thoughts)
Let me add.
"
1. Its Addressees.
Ignoring then the man-made title at the head of our Epistle, we are at once struck by the
absence of any Divinely-given one in the opening verses. Nevertheless, its first sentence enables us to
identify at once those to whom the Epistle was originally sent: see Hebrews 1:1, 2. They to whom God spake through the prophets were the children of Israel, and it was also
unto them He had spoken through His Son. In Hebrews 3:1, we find a word which, however,
narrows the circle to which this Epistle was first sent. It was not the Jewish nation at large which was addressed, but the "holy brethren, partakers of the heavenly calling" among them. Clear confirmation of this is supplied in the Epistles of Peter. His first was addressed, locally, to "the elect sojourners of the Dispersion (Heb. 1:1—Gk., "eklektois parepidenois diasporas"). His second Epistle (see Hebrews 3:1) was addressed, locally and immediately, to the same company. Now in 2 Peter 3:15 the apostle makes specific reference to "our beloved brother Paul also according to the wisdom given unto him hath written
unto you." Thus all doubt is removed as to whom our Epistle was first sent.
The Epistle itself contains further details which serve to identify the addressees. That it was written to saints who were by no means young in the faith is clear from Hebrews 5:12. That it was sent to those who had suffered severe persecutions (cf. Acts 8:1) is plain from what we read in Hebrews 10:32. That it was addressed to a Christian community of considerable size is evident from Hebrews 13:24. From this last reference we are inclined to conclude that this Epistle was first delivered to the church in Jerusalem (Acts 11:22), or to the churches in Judea (Acts 9:31), copies of which would be made and forwarded to Jewish Christians in foreign lands. Thus, our Epistle was first addressed to those descendants of Abraham who, by grace, had believed on their Savior-Messiah."
Arthur W. Pink, An Exposition of Hebrews, Introduction
"2. Its Purpose.
This, in a word, was to instruct Jewish believers that Judaism had been superceded by Christianity. It must be borne in mind that a very considerable proportion of the earliest converts to Christ were Jews by natural birth, who continued to labor under Jewish prejudices. In his early Epistles the apostle had touched several times on this point, and sought to wean them from an undue and now untimely attachment to the Mosaic institutions. But only in
this Epistle does he deal fully and systematically with the subject.
It is difficult for us to appreciate the position, at the time this Epistle was written, of those in Israel who had believed on the Lord Jesus. Unlike the Gentiles, who, for long centuries past, had lost all knowledge of the true God, and, in consequence, worshipped idols, the Jews had a Divine religion, and a Divinely-appointed place of worship. To be called upon to
forsake these, which had been venerated by their fathers for over a thousand years, was to make a big demand upon them. It was natural that even those among them who had savingly believed on Christ should want to retain the forms and ceremonies amid which they had been brought up; the more so, seeing that the Temple still stood and the Levitical priesthood still functioned. An endeavor had been made to link Christianity on to Judaism, and as Acts 21:20 tells us there were many thousands of the early Jewish Christians who were "zealous of the law"—as the next verses clearly show, the
ceremonial law.
"Instead of perceiving that under the new economy of things, there was neither Jew nor Gentile, but, that, without reference to external distinctions, all believers in Christ Jesus were now to live together in the closest bonds of spiritual attachment in holy society, they dreamed of the Gentiles being admitted to the participation of the Jewish Church through means of the Messiah, and, that its external economy was to remain unaltered to the end of the world" (Dr. J. Brown).
In addition to their natural prejudices, the
temporal circumstances of the believing Jews became increasingly discouraging, yea, presented a sore temptation for them to abandon the profession of Christianity. Following the persecution spoken of in Acts 8:1, that eminent scholar, Adolph Saphir—himself a converted Jew—tells us: "Then arose another persecution of the believers, especially directed against the apostle Paul. Festus died about the year 63, and under the high priest Ananias, who favored the Sadducees, the Christian Hebrews were persecuted as transgressors of the law. Some of them were stoned to death; and though this extreme punishment could not be frequently inflicted by the Sanhedrim, they were able to subject their brethren to sufferings and reproaches which they felt keenly. It was a small thing that they confiscated their goods; but they banished them from the holy places. Hitherto they had enjoyed the privileges of devout Israelites: they could take part in the beautiful and God-appointed services of the sanctuary; but now they were treated as unclean and apostates. Unless they gave up faith in Jesus, and forsook the assembling of themselves together, they were not allowed to enter the Temple, they were banished from the altar, the sacrifice, the high priest, the house of Jehovah.
"We can scarcely realize the piercing sword which thus wounded their inmost heart. That by clinging to the Messiah they were to be severed from Messiah’s people, was, indeed, a great and perplexing trial; that for the hope of Israel’s glory they were banished from the place which God had chosen, and where the divine Presence was revealed, and the symbols and ordinances had been the joy and strength of their fathers; that they were to be no longer children of the covenant and of the house, but worse than Gentiles, excluded from the outer court, cut off from the commonwealth of Israel. This was indeed a sore and mysterious trial. Cleaving to the promises made unto their fathers, cherishing the hope in constant prayer that their nation would yet accept the Messiah, it was the severest test to which their faith could be put, when their loyalty to Jesus involved separation from all the sacred rights and privileges of Jerusalem."
Thus the
need for an authoritative, lucid, and systematic setting forth of the real relation of Christianity to Judaism was a pressing one. Satan would not miss the opportunity of seeking to persuade these Hebrews that their faith in Jesus of Nazareth was a mistake, a delusion, a sin. Were
they right, while the vast majority of their brethren, according to the flesh, among whom were almost all the respected members of the Sanhedrim and the priesthood, wrong? Had God
prospered them since they had become followers of the crucified One? or, did not their temporal circumstances evidence that He was most displeased with them? Moreover, the believing remnant of Israel had looked for a speedy return of Christ to the earth, but thirty years had now passed and He had not come! Yes, their situation was critical, and there was an urgent need that their faith should be strengthened, their understanding enlightened, and a fuller explanation be given them of Christianity in the light of the Old Testament. It was to meet this need that God, in His tender mercy, moved His servant to write this Epistle to them."
Ibid
"
3. Its Theme.
This is, the super-abounding excellence of Christianity over Judaism. The sum and substance, the center and circumference, the light and life of Christianity, is
Christ. Therefore, the method followed by the Holy Spirit in this Epistle, in developing its dominant theme, is to show the immeasurable superiority of Christ over all that had gone before. One by one the various objects in which the Jews boasted are taken up, and in the presence of the superlative glory of the Son of God they pale into utter insignificance. We are shown
First, His superiority over the prophets, Hebrews 1:1-3.
Second, His superiority over angels in Hebrews 1:4 to Hebrews 2:18.
Third, His superiority over Moses in Hebrews 3:1-19.
Fourth, His superiority over Joshua, Hebrews 4:1-13.
Fifth, His superiority over Aaron in Hebrews 5:14 to 7:18.
Sixth, His superiority over the whole ritual of Judaism, which is developed by showing the surpassing excellency of the new covenant over the old, in Hebrews 7:19 to Hebrews 10:39.
Seventh, His superiority over each and all of the Old Testament saints, in Hebrews 11:1 to Hebrews 12:3. In the Lord Jesus, Christians have the substance and reality, of which Judaism contained but the shadows and figures.
If the Lord permits us to go through this Epistle—Oh that He may come for us before—many illustrations and exemplifications of our definition of its theme will come before us. At the moment, we may note how frequently the comparative term "better" is used, thus showing the
superiority of what we have in Christianity over what the saints of old had in Judaism. In Hebrews 1:4, Christ is "better than angels;" in Hebrews 7:19, mention is made of a "better hope;" in Hebrews 7:22, of a "better testament" or "covenant; in Hebrews 8:6, of "better promises;" in Hebrews 9:23, of "better sacrifices;" in Hebrews 10:34 of a "better substance;" in Hebrews 11:16, of a "better country;" in Hebrews 11:35, of a "better resurrection," and in Hebrews 11:40, of the "better thing." So, too, we may observe the seven
great things mentioned therein, namely: the "great salvation" (Heb. 2:3), the "great High Priest" (Heb. 4:14), the "great Tabernacle" (Heb. 9:11), the "great fight of afflictions" (Heb. 10:32), the "great recompense" (Heb. 10:35), the "great cloud of witnesses" (Heb. 12:1), the "great Shepherd of the sheep" (Heb. 13:20).
Again; in contrast from what the believing Hebrews were called upon to
give up, they were reminded of what they had
gained. Note how frequently occurs the "we
have"
—a great High Priest (Heb. 4:14, 8:1), an anchor of the soul (Heb. 6:19), a better and enduring substance (Heb. 10:34), an altar (Heb. 13:10). Once more, we may note how these Hebrews were encouraged to forget the things which were behind and to press toward those which were before. All through this Epistle the
forward look is prominent. In Hebrews 1:6 and Hebrews 2:5, mention is made of a "world (or ‘habitable earth’) to come;" in Hebrews 6:5, of an "age to come;" in Hebrews 8:10, of a "new covenant," yet to be made with the house of Israel; in Hebrews 9:11 and Hebrews 10:1, of "good things" to come; in Hebrews 9:28, of a "salvation" to be revealed; in Hebrews 10:37, of the coming Redeemer, in Hebrews 11:14 and Hebrews 13:14, of a "city" yet to be manifested.
Throughout this Epistle great prominence is given to the
Priesthood of Christ. The center of Judaism was its temple and the priesthood. Hence the Holy Spirit has here shown at length how that believers now have in Christ the substance of which these supplied but the shadows. The following passages should be carefully weighed:—Hebrews 2:17; 3:1; 4:14, 15; 5:6, 10; 6:20; 7:26; 8:1; 9:11; 10:21. "Though deprived of the temple, with its priesthood and altar and sacrifice, the apostle reminds the Hebrews, ‘we have’ the real and substantial temple, the great High Priest, the true altar, the one sacrifice, and with it all offerings, the true access into the very presence of the Most Holy" (Adolph Saphir)."
ibid
Now, to Heb. 6.
"The exhortation must be viewed in connection with the special circumstances of the Hebrews. After the rejection of the Messiah by Israel, the gospel had been preached unto the Jews by the apostles, and the gifts and power of the Holy Spirit had been manifested among them. The Hebrews had accepted the gospel of the once crucified and now glorified Redeemer, who sent down from heaven the Spirit, a sign of His exaltation, and a pledge of the future inheritance. Having thus entered into the sphere of new covenant manifestation, any one who willfully abandoned it could only relapse into that phase of Judaism which crucified the Lord Jesus. There was no other alternative for them, but either to go on to the full knowledge of the heavenly priesthood of Christ, and to the believer’s acceptance and worship through the Mediator in the sanctuary above, or fall back into the attitude, not of the godly Israelites before Pentecost, such as John the Baptist and those who waited for the promised redemption, nor even into the condition of those for whom the Savior prayed, ‘for they know not what they do’; but into a state of willful conscious enmity against Christ, and the sin of rejecting Him, and putting Him to an open shame" (Adolph Saphir).
"The danger to which this spiritual inertness exposed the Hebrews was such as to justify the strongest language of expostulation and reproof. Apostasy from Christ was a step more easy and natural to a Jewish than to a Gentile believer, because the way was always open and inviting them, as men, to return to those associations which once carried with them the outward sanctification of Jehovah’s name, and which only the power of grace had enabled them to renounce.
It is scarcely accurate to designate as "mere professors" those described in verses 4,5. They were a class who had enjoyed great privileges, beyond any such as now accompany the preaching of the Gospel. Those here portrayed are said to have had five advantages, which is in contrast from the six things enumerated in verses 1, 2, which things belong to man in the flesh, under Judaism. Five is the number of grace, and the blessings here mentioned pertain to the Christian dispensation. Yet were they not true Christians. This is evident from what is not said. Observe, they were not spoken of as God’s elect, as those for whom Christ died, as those who were born of the Spirit. They are not said to be justified, forgiven, accepted in the Beloved. Nor is anything said of their faith, love, or obedience. Yet these are the very things which distinguish a real child of God. First, they had been "enlightened". The Sun of righteousness had shone with healing in His wings, and, as Matthew 4:16 says, "The people which sat in darkness saw great light, and to them which sat in the region and shadow of death light is sprung up". Unlike the heathen, whom Christ, in the days of His flesh, visited not, those who came under the sound of His voice were wondrously and gloriously illumined.
The Greek word for "enlightened" here signifies "to give light or knowledge by teaching". It is so rendered by the Septuagint in Judges 13:8, 2 Kings 12:2, 17:27. The apostle Paul uses it for "to make manifest", or "bring to light" in 1 Corinthians 4:5, 2 Timothy 1:10. Satan blinds the minds of those who believe not, lest "the light of the gospel should shine unto them" (2 Cor. 4:4), that is, give the knowledge of it. Thus, "enlightened" here means to be instructed in the doctrine of the gospel, so as to have a clear apprehension of it. In the parallel passage in Hebrews 10:26 the same people are said to have "received the knowledge of the truth", cf. also 2 Peter 2:20, 21. It is, however, only a natural knowledge of spiritual things, such as is acquired by outward hearing or reading; just as one may be enlightened by taking up the special study of one of the sciences. It falls far short of that spiritual enlightenment which transforms (2 Cor. 3:18). An illustration of a unregenerate person being "enlightened", as here, is found in the case of Balaam; Numbers 24:4.
Second, they had "tasted" of the heavenly gift. To "taste" is to have a personal experience of, in contrast from mere report. "Tasting does not include eating, much less digesting and turning into nourishment what is so tasted; for its nature being only thereby discerned it may be refused, yea, though we like its relish and savor, on some other consideration. The persons here described, then, are those who have to a certain degree understood and relished the revelation of mercy; like the stony-ground hearers they have received the Word with a transcient joy" (John Owen). The "tasting" is in contrast from the "eating" of John 6:50-56.
Opinion is divided as to whether the "heavenly gift" refers to the Lord Jesus or the person of the Holy Spirit. Perhaps it is not possible for us to be dogmatic on the point. Really, the difference is without a distinction, for the Spirit is here to glorify Christ, as He came from the Father by Christ as His ascension "Gift" to His people. If the reference be to the Lord Jesus, John 3:16, 4:10, etc., would be pertinent references: if to the Holy Spirit, Acts 2:38, 8:20, 10:45, 11:17. Personally, we rather incline to the latter. This Divine Gift is here said to be "heavenly" because from Heaven, and leading to Heaven, in contrast from Judaism—cf. Acts 2:2, 1 Peter 1:12. Of this "Gift" these apostates had "tasted", or had an experience of: compare Matthew 27:34 where "tasting" is opposed to actual drinking. Those here in view had had an acquaintance with the Gospel, as to gain such a measure of its blessedness as to greatly aggravate their sin and doom. An illustration of this is found in Matthew 13:20, 21.
Third, they were "made partakers of the Holy Spirit". First, it should be pointed out that the Greek word for "partakers" here is a different one from that used in Colossians 1:12 and 2 Peter 1:4, where real Christians are in view. The word here simply means "companions", referring to what is external rather than internal. It is to be observed that this item is placed in the center of the five, and this because it describes the animating principle of the other four, which are all effects. These apostates had never been "born of the Spirit" (John 3:6), still less were their bodies His "temples" (1 Cor. 6:19). Nor do we believe this verse teaches that the Holy Spirit had, at any time, wrought within them, otherwise Philippians 1:6 would be contravened. It means that they had shared in the benefit of His supernatural operations and manifestations: "The place was shaken" (Acts 4:31) illustrates. We quote below from Dr. J. Brown:
"It is highly probable that the inspired writer refers primarily to the miraculous gifts and operations of the Holy Spirit by which the primitive dispensation of Christianity was administered. These gifts were by no means confined to those who were ‘transformed by the renewing of their minds’. The words of our Lord in Matthew 7:22, 23 and of Paul in 1 Corinthians 13:1, 2 seem to intimate, that the possession of these unrenewed men was not very uncommon in that age; at any rate they plainly show that their possession and an unregenerate state were by no means incompatible".
Fourth, "And have tasted the good Word of God". "I understand by this expression the promise of God respecting the Messiah, the sum and substance of all. It deserves notice that this promise is by way of eminence termed by Jeremiah ‘that good word’ (Jer. 33:14). To ‘taste’, then, this ‘good Word of God’, is to experience that God has been faithful to His promise—to enjoy, so far as an unconverted man can enjoy the blessings and advantages which flow from that promise being fulfilled. To ‘taste the good Word of God’, seems, just to enjoy the advantages of the new dispensation" (Dr. J. Brown). Further confirmation that the apostle is here referring to that which these apostates had witnessed of the fulfillment of God’s promise is obtained by comparing Jeremiah 29:10, "After seventy years be accomplished at Babylon I will visit you, and perform My good word toward you, in causing you to return to this place".
Observe how studiously the apostle still keeps to the word "taste", the better to enable us to identify them. They could not say with Jeremiah, "Thy words were found and I did eat them" (Jer. 15:16). "It is as though he said, I speak not of those who have received nourishment; but of such as have so far tasted it, as that they ought to have desired it as ‘sincere milk’ and grown thereby" (Dr. John Owen). A solemn example of one who merely "tasted" the good Word of God is found in Mark 6:20: "for Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly".
Fifth, "And the powers of the world to come," or "age to come." The reference here is to the new dispensation which was to be ushered in by Israel’s Messiah according to Old Testament predictions. It corresponds with "these last days" of Hebrews 1:2, and is in contrast from the "time past" or Mosaic economy. Their Messiah was none other than the "mighty God" (Isa. 9), and wondrous and glorious, stupendous and unique, were His miraculous works. These "powers" of the new Age are mentioned in Hebrews 2:4, to our comments on which we would refer the reader. Of these mighty "powers" these apostates had "tasted", or had an experience of. They had been personal witnesses of the miracles of Christ, and also of the wonders that followed His ascension, when such glorious manifestations of the Spirit were given. Thus they were "without excuse". Convincing and conclusive evidence had been set before them, but there had been no answering faith in their hearts. A solemn example of this is found in John 11:47, 48.
"If they shall fall away". The Greek word here is very strong and emphatic, even stronger than the one used in Matthew 7:27, where it is said of the house built on the sand, "and great was the fall thereof". It is a complete falling away, a total abandonment of Christianity which is here in view. It is a wilful turning of the back on God’s revealed truth, an utter repudiation of the Gospel. It is making "shipwreck of the faith" (1 Tim. 1:19). This terrible sin is not committed by a mere nominal professor, for he has nothing really to fall away from, save an empty name. The class here described are such as had had their minds enlightened, their consciences stirred, their affections moved to a considerable degree, and yet who were never brought from death unto life. Nor is it backsliding Christians who are in view. It is not simply "fall into sin", this or that sin. The greatest "sin" which a regenerated man can possibly commit is the personal denial of Christ: Peter was guilty of this, yet was he "renewed again unto repentance". It is the total renunciation of all the distinguishing truths and principles of Christianity, and this not secretly, but openly, which constitutes apostasy.
"Seeing they crucify to themselves the Son of God afresh" (verse 6). This is brought in to show the aggravation of their awful crime and the impossibility of their being renewed again unto repentance. By renouncing their Christian profession they declared Christ to be an Imposter. Thus they were irreclaimable. To attempt any further reasoning with them, would only be casting pearls before swine. With this verse should be carefully compared the parallel passage in Hebrews 10:26-29. These apostates had "received the knowledge of the truth", though not a saving knowledge of it. Afterward they sinned "wilfully": there was a deliberate and open disavowal of the truth. The nature of their particular sin is termed a "treading under foot the Son of God (something which no real Christian ever does) and counting (esteeming) the blood of the covenant an unholy thing", that is, looking upon the One who hung on the Cross as a common malefactor. For such there "remaineth no more sacrifice for sins". Their case is hopeless so far as man is concerned; and the writer believes, such are abandoned by God also.
"Seeing they crucify to themselves the Son of God afresh, and put Him to an open shame". "They thus identify themselves with His crucifiers—they entertained and avowed sentiments which were He on earth and in their power, would induce them to crucify Him. They exposed Him to infamy, made a public example of Him. They did more to dishonor Jesus Christ than His murderers did. They never professed to acknowledge His divine mission; but these apostates had made such a profession—they had made a kind of trial of Christianity, and, after trial, had rejected it" (Dr. J. Brown).
Such a warning was needed and well calculated to stir up the slothful Hebrews. Under the Old Testament economy, by means of types and prophecies, they had obtained glimmerings of truth as to Christ, called "the word of the beginning of Christ". Under those shadows and glimmerings they had been reared, not knowing their full import till they had been blessed with the full light of the Gospel, here called "perfection". The danger to which they were exposed was that of receding from the ground where Christianity placed them, and relaxing to Judaism. To do so meant to re-enter that House which Christ had left "desolate" (Matthew 23:38), and would be to join forces with His murderers, and thus "crucify to themselves the Son of God afresh", and by their apostasy "put Him to an open (public) shame". We may add that the Greek word here for "crucify" is a stronger one than is generally used: it means to "crucify up". Attention is thus directed to the erection of the cross on which the Savior was held up to public scorn.
Taking the passage as a whole, it needs to be remembered that all who had professed to receive the Gospel were not born of God: the parable of the Sower shows that. Intelligence might be informed, conscience searched, natural affections stirred, and yet there be "no root" in them. All is not gold that glitters. There has always been a "mixt multitude" (Ex. 12:38) who accompany the people of God. Moreover, there is in the real Christian the old heart, which is "deceitful above all things and desperately wicked", and therefore is he in constant need of faithful warning. Such, God has given in every dispensation: Genesis 2:17; Leviticus 26:15, 16; Matthew 3:8; Romans 11:21; 1 Corinthians 10:12.
Finally, let it be said that while Scripture speaks plainly and positively of the perseverance of the saints, yet it is a perseverance of saints, not unregenerate professors. Divine preservation is not only in a safe state, but also in a holy course of disposition and conduct. We are "kept by the power of God through faith". We are kept by the Spirit working in us a spirit of entire dependency, renouncing our own wisdom and strength. The only place from which we cannot fall is one down in the dust. It is there the Lord brings His own people, weaning them from all confidence in the flesh, and giving them to experience that it is when they are weak they are strong. Such, and such only, are saved and safe forever."
Arthur W. Pink, An Exposition of Hebrews, Apostasy, Hebrews 6:4-6
God Bless
Till all are one.
