Hebrews 6:4-6

῞Αδύνατον γάρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆςἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἐαυτοῖς τὸν Ψἱὸν τοῦ Θεοῦ καὶ παραδειγματίζοντας.

᾿Αδύνατον γάρ, “impossibile enim;” that is, “est,” “it is impossible.” Syr., אֶלָּא לָא מֶשְׁכְּחִין, “but they cannot.” This respects the power of the persons themselves, and not the event of things; it may be not improperly as to the sense. Beza and Erasmus, “fieri non potest,”” it cannot be.” The same with “impossible;” but the use of the word ἀδύνατον in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word as in our translation, “for it is impossible.”

Τοὺς ἅπαξ φωτισθέντας. Syr, הָנוּן דָּחֲדָא זְבַן לְמַעֲמוּדִיתָא נְחֵתוּ, “those who one time” (or “once”) “descended unto baptism;” of which interpretation we must speak afterwards. All others, “qui semel fuerint illuminati,” “who were once illuminated.” Only the Ethiopic follows the Syriac. Some read “illustrati,” to the same purpose.

Γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου. Vulg. Lat., “gustaverant etiam donum coeleste;” “etiam” for “et” Others express the article by the pronoun, by reason of its reduplication: “Et gustaverint donum illud coeleste,” “and have tasted of that heavenly gift.” Syr., “the gift that is from heaven.” And this the emphasis in the original seems to require. “And have tasted of that heavenly gift.”

Και, μετόχους γενηθέντας Πςεύματος ἁγίου. “Et participes facti sunt Spiritus Sancti,” Vulg. Lat.; “and are made partakers of the Holy Ghost.” All others, “facti fuerint,” “have been made partakers of the Holy Ghost.” Syr., דְּקוּדְשָׁא רוּחָא, “the Spirit of holiness.”

Καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα. Vulg. Lat., “et gustaverunt nihilominus bonum Dei verbum.” Rhem., “have moreover tasted the good word of God.” But “moreover” doth not express “nihilominus;” [it must be rendered] “and have notwithstanding,” which hath no place here. Καλὸν ῥῆμα, “verbum pulchrum.”

Δυνάμεις τε μέλλοντος αἰῶνος. “Virtutesque seculi futuri.” Syr., חיְלָא, “vir-tutem,” “the power.” Vulg., “seculi venturi.” We cannot in our language distinguish between “futurum” and “venturum,” and so render it, “the world to come.”

Καὶ παραπεσόντας. Vulg., “et prolapsi sunt.” Rhem., “and are fullen.” Others, “si prolabantur;” which the sense requires, “if they fall,” that is, “away,” as our translation, properly. Syr., דְּתוּב נֶחְטוּן, “that sin again;” somewhat dangerously, for it is one kind of sinning only that is included and expressed.

Πάλιν ἀνακαινίζειν εἰς μετάνοιαν . Vulg, “rursus renovari ad poenitentmm, “to be renewed again to repentance,” rendering the active verb passively. So Beza also, “ut denuo renoventur ad resipiscentiam;” “that they should again be renewed to repentance.” The word is active as rendered by ours, “to renew them again to repentance.”

Ανασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ. “Rursum crucifigentes sibimetipsis Filium Dei.” Καὶ παραδειγματίζοντας. Vulg., “et ostentui habentes.” Rhem., “and making him a mockery.” Eras., “ludibrio habentes.” Beza, “ignominim exponentes.” One of late, “ad exemplum Judaeorum excruciant;” “torment him as did the Jews.” [3]

[3] Exposition. Turner holds that these verses “describe a true Christian condition and character, and recognize the danger, and of course the possibility, of falling therefrom irrecoverably.” The verses, as Owen shows, in his remarks on them in his work on the Perseverance of the Saints, present no small difficulty, even if interpreted according to the Arminian principle of the possible defectibility of the saints; for they would thus imply not merely that a saint may fall away, but, what no Arminian holds, or at least can hold consistently, that, once falling away, he cannot be renewed. Doddridge appears to lean to the exegesis of Owen, expounding the privileges and attainments mentioned as not implying a state of grace. Stuart differs from them, and admits that true believers are intended by the apostle, but meets the difficulty thus: “Whatever may be true in the divine purposes, as to the final salvation of all those who are once truly regenerated, and this doctrine I feel constrained to admit, yet nothing can be plainer than that the sacred writers have everywhere addressed saints in the same manner as they would address those whom they considered as constantly exposed to fall away and to perish for ever.....God treats Christians as free agents, as rational beings; he guards them against defection, not by mere physical power, but by moral means adapted to their nature as free and rational agents.” Ed.

Hebrews 6:4. 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, and have tasted the good word of God, and the powers of the world to come, if they fall away [for any] to renew them again to repentance; seeing they crucify again to themselves the Son of God, and put him unto open shame [or treat him ignominiously] .

That this passage in our apostle's discourse hath been looked upon as accompanied with great difficulties is known to all; and many have the differences been about its interpretation. For, both doctrinally and practically, sundry have here stumbled and miscarried. It is almost generally agreed upon, that from these words, and the colorable but indeed perverse interpretation and application made of them by some in the primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin church was so backward in receiving the epistle itself, that it had not absolutely prevailed therein in the days of Jerome, as we have elsewhere declared. Wherefore it is necessary that we should a little inquire into the occasion of the great contests which have been in the church, almost in all ages, about the sense of this place.

It is known that the primitive church, according to its duty, was carefully watchful about the holiness and upright walking of all that were admitted into the society and fellowship of it. Hence, upon every known and visible failing, they required an open repentance from the offenders before they would admit them unto a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as murder, adultery, or idolatry, in many churches they would never admit those who had been guilty of them into their communion any more. Their greatest and most signal trial was with respect unto them who, through fear of death, complied with the Gentiles in their idolatrous worship in the time of persecution. For they had fixed no certain general rules whereby they Should unanimously proceed, but every church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian, in his banishment, would not positively determine concerning those of the church in Carthage who had so sinned and fallen, but deferred his thoughts until his return; when he resolved to advise with the whole church, and settle all things according to the counsel that should be agreed on amongst them. Yea, many of his epistles are on this subject peculiarly; and in them all, if compared together, it is evident that there was no rule agreed upon herein; nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus; wherein it had been well if his arguments had answered his zeal. Before this, the church of Rome was esteemed in particular more remiss in their discipline, and more free than other churches in their re-admission unto communion of notorious offenders. Hence Tertullian, in his book de Poenitentia, reflects on Zephyrinus, the bishop of Rome, that he had admitted adulterers unto repentance, and thereby unto the communion of the church. [4]

[4] See quotations from Tertullian, and others, in works, vol. 7. p. 14. Ed.

But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus taking offense thereat, advanced an opinion on the contrary extreme. For they denied all hope of church pardon, or of a return unto ecclesiastical communion, unto them who had fallen into open sin after baptism; and, in especial, peremptorily excluded all persons whatsoever who had outwardly complied with idolatrous worship in time of persecution, without respect unto any distinguishing circumstances. Yea, they seem to have excluded them from all expectation of forgiveness from God himself. But their followers, terrified with the uncharitableness and horror of this persuasion, tempered it so far as that, leaving all persons absolutely to the mercy of God upon their repentance, they only denied such as we mentioned before a re-admission into church communion, as Acesius speaks expressly in Socrates, lib. 1. cap. 7. Now this opinion they endeavored to confirm, as from the nature and use of baptism, which was not to be reiterated, whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before, and were cleansed from at their baptism; so principally from this place of our apostle, wherein they thought their whole opinion was taught and confirmed. And so usually doth it fall out, very unhappily, with men who think they see some peculiar opinion or persuasion in some singular text of Scripture, and will not bring their interpretations of it unto the analogy of faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the church of Rome, on the other side, though judging rightly, from other directions given in the Scripture, that the Novatians transgressed the rule of charity and gospel discipline in their severities, yet, as it should seem, and is very probable, knew not how to answer the objection from this place of our apostle: therefore did they rather choose for a season to suspend their assent unto the authority of the whole epistle, than to prejudice the church by its admission. And well was it that some learned men afterward, by their sober interpretations of the words, plainly evinced that no countenance was given in them unto the errors of the Novatians; for without this it is much to be feared that some would have preferred their interest in their present controversy before the authority of it: which would, in the issue, have proved ruinous to the truth itself; for the epistle, being designed of God unto the common edification of the church, would at length have prevailed, whatever sense men, through their prejudices and ignorance, should put upon any passages of it. But this controversy is long since buried; the generality of the churches in the world being sufficiently remote from that which was truly the mistake of the Novatians, yea, the most of them do bear peaceably in their communion, without the least exercise of gospel discipline towards them, such persons as concerning whom the dispute was of old whether they should ever in this world be admitted into the communion of the church, although upon their open and professed repentance. We shall not, therefore, at present need to labor in this controversy. But the sense of these words hath been the subject of great contests on other occasions also. For some do suppose and contend that they are real and true believers who are deciphered by the apostle, and that their character is given us in and by sundry inseparable adjuncts and properties of such persons. Hence they conclude that such believers may totally and finally fall from grace, and perish eternally. Yea, it is evident that this hypothesis, of the final apostasy of true believers, is that which influenceth their minds and judgments to suppose that such are here intended. Wherefore others, who will not admit that, according to the tenor of the covenant of grace in Christ Jesus, true believers can perish everlastingly, do say, that either they are not here intended, or if they are, the words are only comminatory, wherein although the consequence in them in a way of arguing be true, namely, that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true believers might so really fall away and absolutely perish. And these things have been the matter of many contests among learned men.

Again; there have been sundry mistakes in the practical application of the intention of these words unto the consciences of men, mostly made by themselves who are concerned. For whereas, by reason of sin, they have been surprised with terrors and troubles of conscience, they have withal, in their darkness and distress, supposed themselves to be fallen into the condition here described by our apostle, and consequently to be irrecoverably lost. And these apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin against the second table, after they have made a profession of the gospel, and having their consciences harassed with a sense of their guilt (as it will fall out where men are not greatly hardened through the deceitfulness of sin), they judge that they are fallen under the sentence denounced in this scripture against such sinners as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same judgment of themselves, because they have fallen from that constant compliance with their convictions which formerly led them unto a strict performance of duties, and this in some course of long continuance.

Now, whereas it is certain that the apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded offenders everlastingly from the peace and communion of the church; nor to the final apostasy of true believers, which he testifieth against in this very chapter, in compliance with innumerable other testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the conscience of any sinner who desires to return to God, and to find acceptance with him, should be discouraged or disheartened; we must attend unto the exposition of the words in the first place, so as not to break in upon the boundaries of other truths, nor transgress against the analogy of faith. And we shall find that this whole discourse, compared with other scriptures, and freed from the prejudices that men have brought unto it, is both remote from administering any just occasion to the mistakes before- mentioned, and is a needful, wholesome commination, duly to be considered by all professors of the gospel.

In the words we consider,

1. The connection of them unto those foregoing, intimating the occasion of the introduction of this whole discourse.

2. The subject described in them, or the persons spoken of, under sundry qualifications, which may be inquired into jointly and severally.

3. What is supposed concerning them.

4. What is affirmed of them on that supposition.

FIRST, The connection of the words is included in the causal conjunction, γὰρ, “for.” It respects the introduction of a reason, for what had been before discoursed, as also of the limitation which the apostle added expressly unto his purpose of making a progress in their further instruction, “If God permit.” And he doth not herein express his judgment that they to whom he wrote were such as he describes, for he afterwards declares that he “hoped better things concerning them;” only it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested theft they were slow as to the making of a progress in knowledge and a suitable practice, he lets them here know the danger that there was in continuing in that slothful condition. For not to proceed in the ways of the gospel, and obedience thereunto, is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of those who, after a profession of the gospel, beginning at a non-proficiency under it, do end in apostasy from it. And we may see, that the severest comminations are not only useful in the preaching of the gospel, but exceeding necessary towards persons that are observed to be slothful in their profession.

SECONDLY, The description of the persons that are the subject spoken of is given in five instances of the evangelical privileges whereof they were made partakers; notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the gospel itself. And some things we may observe concerning this description of them in general; as,

1. The apostle, designing to express the fearful state and judgment of these persons, describes them by such things as may fully evidence it to be, as unavoidable, so righteous and equal. Those things must be some evident privileges and advantages, whereof they were made partakers by the gospel. These being despised in their apostasy, do proclaim their destruction from God to be rightly deserved.

2. That all these privileges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the dispensation of the gospel, such as they neither were nor could be made partakers of in their Judaism. For the Spirit,” in this sense, was not “received by the works of the law, but by the hearing of faith,” Galatians 2:2; and this was a testimony unto them that they were delivered from the bondage of the law, namely, by a participation of that Spirit which was the great privilege of the gospel.

3. Here is no express mention of any covenant grace or mercy in them or towards them, nor of any duty of faith or obedience which they had performed. Nothing of justification, sanctification, or adoption, is expressly assigned unto them. Afterwards, when he comes to declare his hope and persuasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, he doth it upon three grounds, whereon they were differenced from them: as,

(1.) That they had such things as did “accompany salvation;” that is, such as salvation is inseparable from. None of these things, therefore, had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an argument and evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the text that doth peculiarly “accompany salvation,” Hebrews 6:9.

(2.) He describes them by their duties of obedience and fruits of faith. This was their “work and labor of love” towards the name of God, verse 10. And hereby, also, doth he difference them from these in the text, concerning whom he supposeth that they may perish eternally, which these fruits of saving faith and sincere love cannot do.

(3.) He adds, that in the preservation of those there mentioned the faithfulness of God was concerned: “God is not unrighteous to forget.”

For they were such he intended as were interested in the covenant of grace, with respect whereunto alone there is any engagement on the faithfulness or righteousness of God to preserve men from apostasy and ruin; and there is so with an equal respect unto all who are so taken into the covenant. But of these in the text he supposeth no such thing; and thereupon doth not intimate that either the righteousness or faithfulness of God was any way engaged for their preservation, but rather the contrary. The whole description, therefore, refers unto some especial gospel privileges, which professors in those days were promiscuously made partakers of; and what they were in particular we must in the next place inquire:

1. The first thing in the description is, that they were ἅπαξ φωτισθέντες, “once enlightened; ” saith the Syriac translation, as we observed, “once baptized.” It is very certain that, early in the church, baptism was called φωτισμός, “illumination; ” and φωτίζειν, “to enlighten,” was used for “to baptize.” And the set times wherein they solemnly administered that ordinance were called ἡμέραι τῶν φωτῶν, “the days of light.” Hereunto the Syriac interpreter seems to have had respect. And the word ἅπαξ, “once,” may give countenance hereunto. Baptism was once only to be celebrated, according to the constant faith of the churches in all ages. And they called baptism “illumination,” because it being one ordinance of the initiation of persons into a participation of all the mysteries of the church, they were thereby translated out of the kingdom of darkness into that of grace and light. And it seems to give further countenance hereunto, in that baptism really was the beginning and foundation of a participation of all the other spiritual privileges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of persons, the Holy Ghost came upon them, and endowed them with extraordinary gifts, peculiar to the days of the gospel, as we have showed in our consideration of the order between “baptism” and “imposition of hands.” And this opinion hath so much of probability in it, having nothing therewithal unsuited to the analogy of faith or design of the place, that I should embrace it, if the word itself, as here used, did not require another interpretation. For it was a good while after the writing of this epistle, and all other parts of the New Testament, at least an age or two, if not more, before this word was used mystically to express baptism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward administration of an ordinance. And it is too much boldness, to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the text forcing us thereunto, as here are not. And for the word ἅπαξ, “once,” it is not to be restrained unto this particular, but refers equally unto all the instances that follow, signifying no more but that those mentioned were really and truly partakers of them.

Φωτίζομαι , is “to give light or knowledge by teaching;” the same with הוֹרֶה, which, therefore, is so translated ofttimes by the Greeks; as by Aquila, Exodus 4:12; Psalms 119:33; Proverbs 4:4; Isaiah 27:11, as Drusius observes. And it is so by the LXX., Jdg 13:8; 2 Kings 12:2; 2 Kings 17:27. Our apostle useth it for “to make manifest;” that is, “bring to light,” 1Co 4:5, 2 Timothy 1:10. And the meaning of it, John 1:9, where we render it “lighteth,” is to teach. And φωτισμός is “knowledge upon instruction:” 2 Corinthians 4:4, Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου, “That the light of the gospel should not shine into them;” that is, the knowledge of it. So 2 Corinthians 4:6, Πρὸς φωτισμὸν τῆς γνώσεως, “The light of the knowledge.” Wherefore to be “enlightened,” in this place, is to be instructed in the doctrine of the gospel, so as to have a spiritual apprehension thereof. And this is so termed on a double account:

(1.) Of the object, or the things known and apprehended. For “life and immortality are brought to light by the gospel,” 2 Timothy 1:10. Hence it is called “light;” “the inheritance of the saints in light.” And the state which men are thereby brought into is so called in opposition to the darkness that is in the world without it, 1 Peter 2:9. The world without the gospel is the kingdom of Satan: ῾Ο κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται, 1 John 5:19. The whole of the world, and all that belongs unto it, in distinction and opposition unto the new creation, is under the power of the wicked one, the prince of the power of darkness, and so is full of darkness. It is τόπος αὐχμηρός, 2 Peter 1:19; “a dark place,” wherein ignorance, folly, error, and superstition do dwell and reign. By the power and efficacy of this darkness are men kept at a distance from God, and know not whither they go. This is called “walking in darkness,” 1 John 1:6; whereunto “walking in the light,” that is, the knowledge of God in Christ by the gospel, is opposed, 1 John 1:7. On this account is our instruction in the knowledge of the gospel called “illumination,” because itself is light.

(2.) On the account of the subject, or the mind itself, whereby the gospel is apprehended. For the knowledge which is received thereby expels that darkness, ignorance, and confusion, which the mind before was filled and possessed withal. The knowledge, I say, of the doctrine of the gospel, concerning the person of Christ, of God's being in him reconciling the world unto himself, of his offices, work, and mediation, and the like heads of divine revelation, doth set up a spiritual light in the minds of men, enabling them to discern what before was utterly hid from them, whilst “alienated from the life of God through their ignorance.” Of this light and knowledge there are several degrees, according to the means of instruction which they do enjoy, the capacity they have to receive it, and the diligence they use to that purpose. But a competent measure of the knowledge of the fundamental and most material principles or doctrines of the gospel is required unto all that may thence be said to be illuminated; that is, freed from the darkness and ignorance they once lived in, 2 Peter 1:19-21.

This is the first property whereby the persons intended are described; they are such as were “illuminated” by the instruction they had received in the doctrine of the gospel, and the impression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the apostle would have us know that,

Obs. 1. It is a great mercy, a great privilege, to be enlightened with the doctrine of the gospel, by the effectual working of the Holy Ghost. But,

Obs. 2. It is such a privilege as may be lost, and end in the aggravation of the sin, and condemnation of those who were made partakers of it. And,

Obs. 3. Where there is a total neglect of the due improvement of this privilege and mercy, the condition of such persons is hazardous, as inclining towards apostasy.

Thus much lies open and manifest in the text. But that we may more particularly discover the nature of this first part of the character of apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that illumination and knowledge which is ascribed unto them; and how it is lost in apostasy will afterwards appear. And,

(1.) There is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such as, casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual gifts. Some knowledge of the Scripture, and the things contained in it, is attainable at the same rate of pains and study with that of any other art or science.

(2.) The illumination intended, being a gift of the Holy Ghost, differs from, and is exalted above this knowledge that is purely natural; for it makes nearer approaches unto the light of spiritual things in their own nature than the other doth. Notwithstanding the utmost improvement of scientifical notions that are purely rural, the things of the gospel, in their own nature, are not only unsuited to the wills and affections of persons endued with them, but are really foolishness unto their minds. And as unto that goodness and excellency which give desirableness unto spiritual things, this knowledge discovers so little of them, that most men hate the things which they profess to believe. But this spiritual illumination gives the mind some satisfaction, with delight and joy, in the things that are known. By that beam whereby it shines into darkness, although it be not fully comprehended, yet it represents the way of the gospel as a way of righteousness, 2 Peter 2:21, which reflects peculiar regard of it on the mind.

Moreover, the knowledge that is merely natural hath little or no power upon the soul, either to keep it from sin or to constrain it unto obedience. There is not a more secure and profligate generation of sinners in the world than those who are under the sole conduct of it. But the illumination here intended is attended with efficacy, and doth effectually press in the conscience and whole soul unto an abstinence from sin, and the performance of all known duties. Hence persons under the power of it and its convictions do ofttimes walk blamelessly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity. Besides, there is such an alliance between spiritual gifts, that where any one of them doth reside, it hath assuredly others accompanying of it, or one way or other belonging unto its train, as is manifest in this place. Even a single talent is made up of many pounds. But the light and knowledge which is of a mere natural acquirement is solitary, destitute of the society and countenance of any spiritual gift whatever. And these things are exemplified unto common observation every day.

(3.) There is a saving, sanctifying light and knowledge, which this spiritual illumination riseth not up unto; for though it transiently affects the mind with some glances of the beauty, glory, and excellency of spiritual things, yet it cloth not give that direct, steady, intuitive insight into them which is obtained by grace. See 2 Corinthians 3:18; 2Co 4:4; 2 Corinthians 4:6. Neither doth it renew, change, or transform the soul into a conformity unto the things known, by planting of them in the will and affections, as a gracious saving light doth, 2 Corinthians 3:18; Romans 6:17; Romans 12:2.

These things I judged necessary to be added, to clear the nature of the first character of apostates.

2. The second thing asserted in the description of them is, that they have “tasted of the heavenly gift,” γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου . The doubling of the article. gives emphasis to the expression. And we must quire,

(1.) What is meant by the “heavenly gift;” and,

(2.) What. by “tasting of it.”

(1.) The “gift of God,” δωρεά, is either δόσις, “donatio,” or δώρημα, “donum.” Sometimes it is taken for the grant or giving itself, and sometimes for the thing given. In the first sense it is used, 2 Corinthians 9:15, Thanks be to God, ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ,” “for his gift that cannot be declared;” that is, fully or sufficiently. Now this gift was his grant of a free, charitable, and bountiful spirit to the Corinthians, in ministering unto the poor saints. The grant hereof is called God's gift. So is the gift of Christ used also, Ephesians 4:7, “According to the measure of the gift of Christ;” that is, according as he is pleased to give and grant of the fruits of the Spirit unto men. See Romans 5:15-17; Ephesians 2:7. Sometimes it is taken for the thing given, properly δῶρον or δώρημα, as James 1:17. So is used, John 4:10, “If thou knewest the gift of God, τὴν δωρεάν τοῦ Θεοῦ :” “the gift of God;” that is, the thing given by him, or to be given by him. It is, as many judge, the person of Christ himself in that place which is intended. But the context makes plain that it is the Holy Ghost; for he is the “living water” which the Lord Jesus promiseth in that place to bestow. And so far as I can observe, δωρεά, “the gift,” with respect unto God, as denoting the thing given, is nowhere used but only to signify the Holy Ghost. And if it be so, the sense of this place is determined, Acts 2:38, “Ye shall receive,” τὴν δωρεὰν τοῦ ἀγίου Πνεὺματος “the gift of the Holy Ghost;” not that which he gives, but that which he is. Acts 8:20, “Thou hast thought δωρεὰν τοῦ Θεοῦ,” “that the gift of God may be purchased with money;” that is, the power of the Holy Ghost in miraculous operations. So expressly, Acts 10:45; Acts 11:17. Elsewhere δωρεά, so far as I can observe, when respecting God, doth not signify the thing given, but the grant itself. The Holy Spirit is signally “the gift of God” under the new testament.

And he is said to be ἐπουράνιος , “heavenly,” or from heaven. This may have respect unto his work and effect, they are heavenly as opposed to carnal and earthly. But principally it regards his mission by Christ after his ascension into heaven, Acts 2:33. Being exalted, and having received the promise of the Father, he sent the Spirit. The promise of him was, that he should be sent “from heaven,” or “from above;” as God is saint to be “above,” which is the same with “heavenly,” Deuteronomy 4:39; 2 Chronicles 6:23; Job 31:28; Isaiah 32:15; Isaiah 24:18. When he came upon the Lord Christ, to anoint him for his work, “the heavens were opened,” and he came from above, Matthew 2:16. So, Acts 2:2, at his first coming on the apostles, “there came a sound from heaven.” Hence he is said to be ἀποσταλεὶς οὐρανοῦ, that is, to be ἡ δωρεὰ τοῦ Θεοῦ ἐπουράνιος, “sent from heaven,” 1 Peter 1:12. Wherefore, although he may be said to be heavenly upon other accounts also, which therefore are not absolutely to be excluded, yet his being sent from heaven by Christ, after his ascension thither, and exaltation there, is principally here regarded. He, therefore, is this ἡ δωρεὰ ἡ ἐπουράνιος , the “heavenly gift” here intended, though not absolutely, but with respect to an especial work.

That which riseth up against this interpretation is, that the Holy Ghost is expressly mentioned in the next clause, “And were made partakers of the Holy Ghost.” It is not therefore probable that he should be here also intended.

Ans. [1.] It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so when there are divers respects unto the same thing, as there are in this place.

[2.] The following clause may be exegetical of this, declaring more fully and plainly what is here intended, which is usual also in the Scriptures; so that nothing is cogent from this consideration to disprove an interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But,

[3.] The Holy Ghost is here mentioned as the great gift of the gospel times, as coming down from heaven, not absolutely, not as unto his person, but with respect unto an especial work, namely, the change of the whole state of religious worship in the church of God; whereas we shall see in the next words he is spoken of only with respect unto external, actual operations. But he was the great, the promised heavenly gift, to be bestowed under the new testament, by whom God would institute and ordain a new way, and new rites of worship, upon the revelation of himself and will in Christ. Unto him was committed the reformation of all things in the church, whose time was now come, Hebrews 9:10. The Lord Christ, when he ascended into heaven, left all things standing and continuing in religious worship as they had done from the days of Moses, though he had virtually put an end unto it [the Mosaical dispensation.] And he commanded his disciples that they should attempt no alteration therein until the Holy Ghost were sent from heaven to enable them thereunto, Acts 1:4-5. But when he came, as the great gift of God promised under the new testament, he removes all the carnal worship and ordinances of Moses, and that by the full revelation of the accomplishment of all that was signified by them, and appoints the new, holy, spiritual worship of the gospel, that was to succeed in their room. The Spirit of God, therefore, as bestowed for the introduction of the new gospel-state, in truth and worship, is “the heavenly gift” here intended. Thus our apostle warneth these Hebrews that they

“turn not away from him who speaketh from heaven,” Hebrews 12:25; that is, Jesus Christ speaking in the dispensation of the gospel by “the Holy Ghost sent from heaven.” And there is an antithesis included herein between the law and the gospel; the former being given on earth, the latter being immediately from heaven. God in the giving of the law made use of the ministry of angels, and that on the earth; but he gave the gospel church- state by that Spirit which, although he worketh in men on the earth, and is said in every act or work to be sent from heaven, yet is still in heaven, and always speaketh from thence, as our Savior said of himself, with respect unto his divine nature, John 3:13.

(2.) We may inquire what it is to “taste” of this heavenly gift. The expression of tasting is metaphorical, and signifies no more but to make a trial or experiment; for so we do by tasting, naturally and properly, of that which is tendered unto us to eat. We taste such things by the sense given us naturally to discern our food; and then either receive or refuse them, as we find occasion. It doth not, therefore, include eating, much less digestion and turning into nourishment of what is so tasted; for its nature being only thereby discerned, it may be refused, yea, though we like its relish and savor, upon some other consideration. Some have observed, that to taste is as much as to eat; as 2 Samuel 3:35, “I will not taste bread, or ought else.” But the meaning is, ‘I will not so much as taste it;'whence it was impossible he should eat it. And when Jonathan says he only tasted a little of the honey, 1 Samuel 14:29, it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things: Proverbs 31:18, “She tasteth that her merchandise is good;” or hath experience of it, from its increase. Psalms 34:8, “O taste and see that the LORD is good:” which Peter respects, 1 Peter 2:3, “If so be that ye have tasted that the Lord is gracious,” or found it so by experience. It is therefore properly to make an experiment or trial of any thing, whether it be received or refused; and is sometimes opposed to eating and digestion, as Matthew 27:34. That, therefore, which is ascribed unto these persons, is, that they had an experience of the power of the Holy Ghost, that gift of God, in the dispensation of the gospel, the revelation of the truth, and institution of the spiritual worship of it; of this state, and of the excellency of it, they had made some trial, and had some experience; a privilege which all men were not made partakers of. And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto; although now they had a mind to leave the finest wheat for their old acorns. Wherefore, although tasting contains a diminution in it, if compared with that spiritual eating and drinking, with that digestion of gospel truths, turning them into nourishment, which are in true believers; yet, absolutely considered, it denotes that apprehension and experience of the excellency of the gospel as administered by the Spirit, which is a great privilege and spiritual advantage, the contempt whereof will prove an unspeakable aggravation of the sin, and the remediless ruin of apostates.

The meaning, then, of this character given concerning these apostates is, that they had some experience of the power and efficacy of the Holy Spirit from heaven, in gospel administrations and worship. For what some say of faith, it hath here no place; and what others affirm of Christ, and his being the gift of God, comes in the issue unto what we have proposed. And we may observe, further to clear the design of the apostle in this commination, that,

Obs. 1. All the gifts of God under the gospel are peculiarly heavenly, John 3:12; Ephesians 1:3; and that in opposition,

(1.) To earthly things, Colossians 3:1-2;

(2.) To carnal ordinances, Hebrews 9:23. Let them beware by whom they are despised.

Obs. 2. The Holy Ghost, for the revelation of the mysteries of the gospel, and the institution of the ordinances of spiritual worship, is the great “gift of God” under the new testament.

Obs. 3. There is a goodness and excellency in this heavenly gift, which may be tasted or experienced in some measure by such as never receive them, in their life, power, and efficacy. They may taste,

(1.) Of the word in its truth, not its po wer;

(2.) Of the worship of the church in its outward order, not its inward beauty;

(3.) Of the gifts of the church, not its graces.

Obs. 4. A rejection of the gospel, its truth and worship, after some experience had of their worth and excellency, is a high aggravation of sin, and a certain presage of destruction.

3. The third property whereby these persons are described is added in these words, Καὶ μετόχους γενηθέντας Πνεύματος ἀγίου, “And were made partakers of the Holy Ghost.” This is placed in the middle or center of the privileges enumerated, two preceding it, and two following after, as that which is the root and animating principle of them all. They all are effects of the Holy Ghost, in his gifts or his graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost as they do receive him. And he may be received either as unto personal inhabitation or as unto spiritual operations. In the first way “the world cannot receive him,” John 14:17; where “the world” is opposed unto true believers, and therefore those here intended were not in that sense partakers of him. His operations respect his gifts. So to partake of him is to have a share, part, or portion, in what he distributes by way of spiritual gifts; in answer unto that expression,

“All these worketh that one and the self-same Spirit, dividing unto every man severally as he will,” 1 Corinthians 12:11.

So Peter told Simon the magician, that he had no part in spiritual gifts, he was not partaker of the Holy Ghost, Acts 8:21. Wherefore to be “partaker of the Holy Ghost,” is to have a share in and benefit of his spiritual operations.

But whereas the other things mentioned are also gifts or operations of the Holy Ghost, on what ground or for what reason is this mentioned here in particular, that they were made partakers of him, which if his operations only be intended, seems to be expressed in the other instances?

Ans. (1.) It is, as we observed before, no unusual thing in the Scripture to express the same thing under various notions, the more effectually to impress a consideration and sense of it on our mind, especially where an expression hath a singular emphasis in it, as this hath here used; for it is an exceeding aggravation of the sins of those apostates, that in these things they were partakers of the Holy Ghost.

(2.) As was before intimated, also, this participation of the Holy Ghost is placed, it may be, in the midst of the several parts of this description, as that whereon they do all depend, and they are all but instances of it. They were “partakers of the Holy Ghost,” in that they were “once enlightened; ” and so of the rest.

(3.) It expresseth their own personal interest in these things. They had an interest in the things mentioned not only objectively, as they were proposed and presented to them in the church, but subjectively, they themselves in their own persons were made partakers of them. It is one thing for a man to have a share in and benefit by the gifts of the church, another to be personally himself endowed with them.

(4.) To mind them in an especial manner of the privileges they enjoyed under the gospel, above what they had in their Judaism; for whereas then they had not so much as heard that there was a Holy Ghost, that is, a blessed dispensation of him in spiritual gifts, Acts 19:2, now they themselves in their own persons were made partakers of him; than which there could be no greater aggravation of their apostasy. And we may observe in our way, that,

Obs . The Holy Ghost is present with many as unto powerful operations, with whom he is not present as to gracious inhabitation; or, many are made partakers of him in his spiritual gifts who are never made partakers of him in his saving graces, Matthew 7:22-23.

4. It is added, fourthly, in the description, that they had “tasted καλὸν Θεοῦ ῥῆμα, the good word of God.” And we must inquire,

(1.) What is meant by “the word of God;”

(2.) How it is said to be “good; ” and,

(3.) In what sense they “tasted” of it.

(1.) ῾Ρῆμα is properly “verbum dictum,” “a word spoken;” and although it be sometimes used in another sense by our apostle, and by him alone, Hebrews 1:3; Hebrews 11:3, where it denotes the effectual active power of God, yet both the signification of the word and its principal use elsewhere denote words spoken; and when applied unto God, his word as preached and declared. See Romans 10:17; John 6:68. The word of God, that is the word of the gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the word of God in their state of Judaism. They did so, as to the written word; for “unto them were committed the oracles of God,” Romans 3:2; but it is the word of God as preached in the dispensation of the gospel that is eminently thus called, and concerning which such excellent things are spoken, Romans 1:16; Acts 20:32; James 1:21.

(2.) The word is said to be καλόν, “good,” desirable, amiable, as the word here used signifieth. Wherein it is so we shall see immediately. But whereas the word of God preached under the dispensation of the gospel may be considered two ways:

[1.] In general, as to the whole system of truths contained therein; and

[2.] In especial, for the declaration made of the accomplishment of the promise in sending Jesus Christ for the redemption of the church, it is here especially intended in this latter sense. This is emphatically called ῥῆμα, 1 Peter 1:25. So the promise of God in particular is called his “good word:” Jeremiah 29:10,

“After seventy years be accomplished at Babylon I will visit you, and perform my good word toward you;”

as he calls it “the good thing which he had promised,” Jeremiah 33:14. The gospel is the “good tidings of peace and salvation” by Jesus Christ, Isaiah 52:7.

(3.) Hereof they are said to “taste,” as they were before of the heavenly gift. The apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those who by faith do really receive, feed, and live on Jesus Christ, as tendered in the word of the gospel, John 6:35; John 6:49-51; John 6:54-56. It is as if he had said, ‘I speak not of those who have received and digested the spiritual food of their souls, and turned it into spiritual nourishment; but of such as have so far tasted of it, as that they ought to have desired it as “sincere milk, to have grown thereby.”'But they had received such an experiment of its divine truth and power, as that it had various effects upon them. And for the further explication of these words, and therein of the description of the state of these supposed apostates, we may consider the ensuing observations, which declare the sense of the words, or what is contained in them:

Obs. 1. There is a goodness and excellency in the word of God, able to attract and affect the minds of men, who yet never arrive at sincere obedience unto it.

Obs. 2. There is an especial goodness in the word of the promise concerning Jesus Christ, and the declaration of its accomplishment. [5]

[5] See four additional pages on the preceding topic, works, vol. 7:28-32.

5. Lastly, It is added, Δυνάμεις τε μέλλοντος αἰῶνος, “And the powers of the world to come.” Δυνάμεις are גְּבוּרוֹת, or נִפְלָאוֹת; the mighty, great, miraculous operations and works of the Holy Ghost. What they were, and how they were wrought among these Hebrews, hath been declared in our exposition on Hebrews 2:4, whither I shall refer the reader; and they are known from the Acts of the Apostles, where sundry instances of them are recorded. I have also proved on that chapter, that by “the world to come,” our apostle in this epistle intends the days of the Messiah, that being the usual name of it in the church at that time, as the new world which God had promised to create. Wherefore these “powers of the world to come,” were the gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the prophets that they should be so. See Joel 2, compared with Acts 2. These the persons spoken of are supposed to have “tasted;” for the particle τε refers to γευσαμένους foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the gospel. Yea, I do judge that themselves in their own persons were partakers of these powers, in the gifts of tongues and other miraculous operations; which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost: and although that guilt may be otherwise contracted, yet in none so signally as this, of rejecting that truth which was confirmed by his mighty operations in them that rejected it; which could not be done without an ascription of his divine power unto the devil. Yet would I not fix on those extraordinary gifts exclusively unto those that are ordinary. They also are of the powers of the world to come. So is every thing that belongs to the erection or preservation of the new world or the kingdom of Christ. To the first setting up of a kingdom, great and mighty power is required; but being set up, the ordinary dispensation of power will preserve it. So is it in this matter. The extraordinary, miraculous gifts of the Spirit were used in the erection of Christ's kingdom, but it is continued by ordinary gifts; which, therefore, also belong unto the powers of the world to come.

THIRDLY, From the consideration of this description, in all the parts of it, we may understand what sort of persons it is that is intended here by the apostle. And it appears, yea is evident,

1. That the persons here intended are not true and sincere believers, in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy. For,

(1.) There is in their full and largo description no mention of faith, or believing, either expressly or in terms equivalent; and in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And,

(2.) There is not any thing ascribed to these persons that is peculiar to them as such, or discriminative of them, as taken either from their especial relation unto God in Christ, or any such property of their own as is not communicable unto others. For instance, they are not said to be called according to God's purpose; to be born again, not of man, nor of the will of flesh, but of God; nor to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor have they any other characteristical note of true believers ascribed to them.

(3.) They are in the following verses compared to the ground on which the rain often falls, and beareth nothing but thorns and briers. But this is not so with true believers. For faith itself is an herb peculiar to the enclosed garden of Christ, and meet for him by whom we are dressed.

(4.) The apostle afterwards discoursing of true believers, doth in many particulars distinguish them from such as may be apostates; which is supposed of the persons here intended, as was before declared. For,

[1.] He ascribeth unto them in general “better things, and such as accompany salvation,” verse 9.

[2.] He ascribes a “work and labor of love,” as it is true faith alone which worketh by love, verse 10; whereof he speaks not one word concerning these.

[3.] He asserts their preservation;

1 st , On the account of the righteousness and faithfulness of God, verse 10;

2 dly , Of the immutability of his counsel concerning them, verse 17, 18. In all these and sundry other instances doth he put a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of their sin in falling away by the principal privileges whereof they were made partakers, here is not one word, in name or thing, of those which he expressly assigns to be the chief privileges of true believers, Romans 8:27-30.

2. Our next inquiry is more particularly whom he doth intend. And,

(1.) They were such who not long before were converted from Judaism unto Christianity, upon the evidence of the truth of its doctrine, and the miraculous operations wherewith its dispensation was accompanied.

(2.) He intends not the common sort of them, but such as had obtained especial privileges among them. For they had received extraordinary gifts of the Holy Ghost, as speaking with tongues or working miracles. And,

(3.) They had found in themselves and others convincing evidences that the kingdom of God and the Messiah, which they called “the world to come,” was come unto them; and had satisfaction in the glories of it.

(4.) Such persons as these, as they have a work of light on their minds, so, according to the efficacy of their convictions, they may have such a change wrought upon their affections and in their conversation, as that they may be of great esteem among professors; and such those here intended might be. Now it must needs be some horrible frame of spirit, some malicious enmity against the truth and holiness of Christ and the gospel, some violent love of sin and the world, that could turn off such persons as these from the faith, and blot out all that light and conviction of truth which they had received. But the least grace is a better security for heaven than the greatest gifts and privileges whatever.

These are the persons concerning whom our apostle discourseth, and of whom it is supposed by him that they may “fall away,” καὶ παραπεσόντας . The especial nature of the sin here intended is afterwards declared in two instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves; they fall away, do that whereby they do so. I think we have well expressed the word, “If they shall fall away.” Our old translations render it only, “If they shall fall:” which expressed not the sense of the word, and was liable to a sense not at all intended; for he doth not say, “If they shall fall into sin,” this, or that, or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of danger or persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many canons were multiplied about the ordering of them who had contracted the guilt thereof. But one example well considered had been a better guide for them than all their own arbitrary rules and imaginations, when Peter fell into this sin, and yet was “renewed again to repentance,” and that speedily. Wherefore we may lay down this in the first place, as to the sense of the words: There is no particular sin that any man may fall into occasionally, through the power of temptation, that can cast the sinner under this commination, so that it should be impossible to renew him to repentance. It must, therefore, secondly, be a course of sin or sinning that is intended. But there are various degrees herein also, yea, there are divers kinds of such courses in sin. A man may so fall into a way of sin as still to retain in his mind such a principle of light and conviction that may be suitable to his recovery. To exclude such from all hopes of repentance is expressly contrary to Ezekiel 18:21; Isaiah 55:7, yea, and the whole sense of the Scripture. Wherefore men, after some conviction and reformation of life, may fall into corrupt and wicked courses, and make a long abode or continuance in them. Examples hereof we have every day amongst us, although it may be none to parallel that of Manasseh. Consider the nature of his education under his father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following recovery, and he is a great instance in this case. Whilst there is in such persons any seed of light or conviction of truth which is capable of an excitation or revival, so as to put forth its power and efficacy in their souls, they cannot be looked on to be in the condition intended, though their case be dangerous.

3. Our apostle makes a distinction between πταίω and πίπτω, Romans 11:11, between “stumbling” and “falling;” and would not allow that the unbelieving Jews of those days were come so far as πίπτειν, that is, to fall absolutely: Λέγω ου῏ν· Μὴ ἔπταισαν ἵνα πέσωσι; μὴ γένοιτο, “I say then, Have they stumbled that they should fall? God forbid;” that is, absolutely and irrecoverably. So, therefore, doth that word signify in this place. And παραπίπτω increaseth the signification, either as to perverseness in the manner of the fall, or as to violence in the fall itself.

From what hath been discoursed, it will appear what falling away it is that the apostle here intendeth. And,

(1.) It is not a falling into this or that actual sin, be it of what nature it will; which may be, and yet not be a falling away.

(2.) It is not a falling upon temptation or surprisal; for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial instances: but it is that which is premeditated, of deliberation and choice.

(3.) It is not a falling by a relinquishment or renunciation some, though very material principles of Christian religion, by error or seduction; as the Corinthians fell, in denying the resurrection of the dead; and the Galatians, by denying justification by faith in Christ alone. Wherefore,

(4.) It must consist in a total renunciation of all the constituent principles and doctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the gospel to return unto Judaism, as it was then stated, in opposition unto it, and hatred of it. This it was, and not any kind of actual sins, that the apostle manifestly discourseth concerning.

(5.) For the completing of this falling away according to the intention of the apostle, it is required that this renunciation be avowed and professed; as when a man forsaketh the profession of the gospel and falls into Judaism, or Mohammedanism, or Gentilism, in persuasion and practice. For the apostle discourseth concerning faith and obedience as professed; and so, therefore, also of their contraries And this avowment of a relinquishment of the gospel hath many provoking aggravations attending it. And yet whereas some men may in their hearts and minds utterly renounce the gospel, but, upon some outward, secular considerations, either dare not or will not profess that inward renunciation, their falling away is complete and total in the sight of God; and all they do to cover their apostasy in an external compliance with Christian religion, is in the sight of God but a mocking of him, and the highest aggravation of their sin.

This is the falling away intended by the apostle: a voluntary, resolved relinquishment of and apostasy from the gospel, the faith, rule, and obedience thereof; which cannot be without casting the highest reproach and contumely imaginable upon the person of Christ himself, as is afterwards expressed.

FOURTHLY, Concerning these persons, and their thus falling away, two things are to be considered in the text:

1. What is affirmed of them.

2. The reason of that affirmation.

1. The first is, That “it is impossible to renew them again to repentance.” The thing intended is negative; to “renew them again to repentance,” this is denied of them. But the modification of that negation turns the proposition into an affirmation: “It is impossible so to do.” ᾿Αδύνατον γάρ . The importance of this word is dubious; some think an absolute, and others a moral impossibility is intended thereby. This latter most fix upon; so that it is a matter rare, difficulty, and seldom to be expected, that is intended, and not that which is absolutely impossible. Considerable reasons and instances are produced for either interpretation. But we must look further into the meaning of it.

All future events depend on God, who alone doth necessarily exist. Other things may be, or may not be, as they respect him or his will. And so things that are future may be said to be impossible, or be so, either with respect unto the nature of God, or his decrees, or his moral rule, order, and law.

(1.) Things are impossible with respect unto the nature of God, either absolutely, as being consistent with his being and essential properties: so it is impossible that God should lie: or, on some supposition, so it is impossible that God should forgive sin without satisfaction, on the supposition of his law and the sanction of it. In this sense the repentance of these apostates, it may be, is not impossible. I say, it may be; it may be there is nothing in it contrary to any essential properties of the nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed unto these apostates are such, namely, their “crucifying the Son of God afresh, and putting him to open shame,” as that I know not but that it may be contrary to the holiness, and righteousness, and glory of God, as the supreme ruler of the world, to have any more mercy on them than on the devils themselves, or those that are in hell. But I will not assert this to be the meaning of the place.

(2.) Again; things possible in themselves, and with respect unto the nature of God, are rendered impossible by God's decree and purpose: he hath absolutely determined that they shall never be. So it was impossible that Saul and his posterity should be preserved in the kingdom of Israel. It was not contrary to the nature of God, but God had decreed that so it should not be, 1 Samuel 15:28-29. But, the decrees of God respecting persons in particular, and not qualifications in the first place, they cannot be here intended; because they are free acts of his will, not revealed, neither in particular nor by virtue of any general rule, as they are sovereign, making differences between persons in the same condition, Romans 9:11-12. What is possible or impossible with respect unto the nature of God, we may know in some good measure from the certain knowledge we may have of his being and essential properties; but what is so one way or other with respect unto his decrees or purposes, which are sovereign, free acts of his will, knoweth no man, no, not the angels in heaven, Isaiah 40:13-14; Romans 11:34.

(3.) Things are possible or impossible with respect unto the rule and order of all things that God hath appointed. When in things of duty God hath neither expressly commanded them, nor appointed means for the performance of them, then are we to look upon them as impossible; and then, with respect unto us, they are so absolutely, and so to be esteemed. And this is the impossibility here principally intended. It is a thing that God hath neither commanded us to endeavor, nor appointed means to attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt, or expect, as being not possible by any law, rule, or constitution of God.

The apostle instructs us no further in the nature of future events but as our own duty is concerned in them. It is not for us either to look, or hope, or pray for, or endeavor the renewal of such persons unto repentance. God gives law unto us in these things, not unto himself. It may be possible with God, for aught we know, if there be not a contradiction in it unto any of the holy properties of his nature; only he will not have us to expect any such thing from him, nor hath he appointed any means for us to endeavor it. What he shall do we ought thankfully to accept; but our own duty towards such persons is absolutely at an end. And, indeed, they put themselves wholly out of our reach.

That which is said to be thus impossible with respect unto these persons is, πάλιν ἀνακαινιζειν εἰς μετάνοιαν, “to renew them again to repentance,” Μετάνοια in the New Testament with respect unto God, signifies “a gracious change of mind,” on gospel principles and promises, leading the whole soul into conversion unto God. This is the beginning and entrance of our turning unto God, without which neither the will nor the affections will be engaged unto him, nor is it possible for sinners to find acceptance with him.

“It is impossible ἀνακαινίζειν,” “to renew.” The construction of the word is defective, and must be supplied. Σέ ‘may be added, “to renew themselves,” it is not possible they should do so; or τινάς, that some should, that any should renew them: and this I judge to be intended. For the impossibility mentioned respects the duty and endeavors of others. In vain shall any attempt their recovery by the use of any means whatever. And we must inquire what it is to be renewed, and what it is to be renewed again.

Now our ἀνακαινισμός is the renovation of the image of God in our natures, whereby we are dedicated again unto him. For as we had lost the image of God by sin, and were separated from him by things profane, this ἀνακαινισμός respects both the restoration of our nature and the dedication of our persons to God. And it is twofold:

(1.) Real and internal, in regeneration and effectual sanctification, “The washing of regeneration and the renewing of the Holy Ghost:” Titus 2:5; 1 Thessalonians 5:23. But this is not that which is here intended. For this these apostates never had, and so cannot be said to be “renewed again” unto it; for no man can be renewed again unto that which he never had.

(2.) It is outward in the profession and pledge of it. Wherefore renovation in this sense consists in the solemn confession of faith and repentance by Jesus Christ, with the seal of baptism received thereon; for thus it was with all those who were converted unto the gospel. Upon their profession of repentance towards God, and faith in our Lord Jesus Christ, they received the baptismal pledge of an inward renovation, though really they were not partakers thereof. But this estate was their ἀνακαινισμός, their “renovation.” From this state they fell totally, renouncing Him who is the author of it, his grace which is the cause of it, and the ordinance which is the pledge thereof.

Hence it appears what it is πάλιν ἀνακαινίζειν, “to renew them again.” It is to bring them again into this state of profession by a second renovation, and a second baptism as a pledge thereof. This is determined to be impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such blasphemies against, and engage (if they have power) into such persecution of the truth, as that they give themselves sufficient direction how others should behave themselves towards them. So the ancient church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these apostates, namely, that “it is impossible to renew them unto repentance;” that is, so to act towards them as to bring them to that repentance whereby they may be instated in their former condition. Hence sundry things may be observed for the clearing of the apostle's design in this discourse; as,

(1.) Here is nothing said concerning the acceptance or refuel of any upon repentance or the profession thereof after any sin, to be made by the church, whose judgment is to be determined by other rules and circumstances. And this perfectly excludes the pretense of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter exclusion from church communion of all those who had denied the faith in times of persecution, although they expressed a repentance whose sincerity they could not evince. Those only are intended who neither do nor can come to repentance itself, nor make a profession of it; with whom the church had no more to do. It is not said, that men who ever thus fell away shall not, upon their repentance, be admitted into their former state in the church; but that such is the severity of God against them that he will not again give them repentance unto life.

(2.) Here is nothing that may be brought in bar against such as, having fallen into any great sin, or any course in sinning, and that after light, convictions, and gifts received and exercised, desire to repent of their sins, and endeavor after sincerity therein; yea, such a desire and endeavor exempt any one from the judgment here threatened.

There is therefore in it that which tends greatly to the encouragement of such sinners. For whereas it is here declared, concerning those who are thus rejected of God, that “it is impossible to review them,” or to do any thing towards that which shall have a tendency to repentance, those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this commination, but evidently have the door of mercy still open unto them; for it is shut only against those who shall never endeavor to turn by repentance. And although persons so rejected of God may fall under convictions of their sin attended with despair, which is unto them a foresight of their future condition, yet as unto the least attempt after repentance on the terms of the gospel, they do never rise up unto it. Wherefore the impossibility intended, of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto repentance, which is contrary unto innumerable of his promises, but in the giving up such sinners as those are here mentioned unto that obdurateness and obstinacy in sinning, that blindness of mind and hardness of heart, as that they neither can nor shall ever sincerely seek after repentance; nor may any means, according to the mind of God, be used to bring them thereunto. And the righteousness of the exercise of this severity is taken from the nature of this sin, or what is contained in it, which the apostle declares in the ensuing instances. [6]

[6] For additional ten pages on this topic, see works, vol. 7. pp. 40-51. Ed.