Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
— Matthew 12:45
They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
— Luke 8:13
And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.
— Isaiah 1:28
And why call ye me, Lord, Lord, and do not the things which I say?
— Luke 6:46
The Nature of Apostasy from the Gospel Declared, In an Exposition of Hebrews 6:4-6, by John Owen. The following contains Chapter One of his work, which involves An Inquiry Into The Causes And Reasons Of The Decay Of The Power Of Religion In The World, Or The Present General Defection From The Truth, Holiness, And Worship Of The Gospel; Also, Of The Proneness Of Churches And Persons Of All Sorts Unto Apostasy, With Remedies and Means of Prevention.
SEARCH THE SCRIPTURES — JOHN 5:39.
LONDON: 1676.
CHAPTER 1.
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 shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
— Hebrews 6:4-6
The Nature of Apostasy from the Gospel Declared, In an Exposition of Hebrews 6:4-6. Intending an inquiry into the nature, causes, and occasions of the present defection that is in the world from the truth, holiness, and worship of the gospel, I shall lay the foundation of my whole discourse in an exposition of that passage in the Epistle of Paul the apostle unto the Hebrews, wherein he gives an account both of the nature of apostasy and of the punishment due unto apostates; for as this will lead us naturally unto what is designed, so an endeavor to free the context from the difficulties wherewith it is generally supposed to be attended, and to explain the mind of the Holy Ghost therein, may be neither unacceptable nor unuseful. And this is chap. 6:4-6, whose words are these that follow: —
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 rule 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 well 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.” But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus, taking offense thereat, advanced an opinion in 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 unto 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 clearly see some peculiar opinion or persuasion in some singular text of Scripture, and will not bring their interpretation 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 have at length 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 persona 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, that 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 that 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.
1. The connection of the words is included in the causal conjunction, ga,r, “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 farther 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 afterward 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 that 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 the miserable condition 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.
2. 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 eminent 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 3:2. 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,” verse 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 that 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. This 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.
The FIRST thing in the description is, that they were a(pax fwtisqe,ntej, “once enlightened.” Saith the Syriac translation, as we observed, “once baptized.” It is very certain that, early in the church, baptism was called fwtismo,j, “illumination;” and fwti,zein, to “enlighten,” was used for to “baptize.” And the set times wherein they solemnly administered that ordinance were called h`me,rai tw/n fw,twn, “the days of light.” Hereunto the Syriac interpreter seems to have had respect; and the word a(pax, “once,” may give countenance hereunto. Baptism was once only to be celebrated, according to the constant faith of the church 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 light and grace. And it seems to give farther 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, that, having nothing therewithal unsuited unto the analogy of faith or design of the place, I should embrace it, if the word itself, as here used, did not require another interpretation; for it was good while aider 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 a(pax “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.
Fwti,zomai is is to give light or knowledge by teaching, the same with hr”wOh, which is therefore so translated ofttimes by the Greeks; as by Aquila, Exodus 4:12, Psalm 119:33, Proverbs 4:4, Isaiah 27:11, as Drusius observes. And it is so by the LXX., Judges 13:8, 2 Kings 12:2, 17:27. Our apostle useth it for to “make manifest,” — that is, to “bring to light,” 1 Corinthians 4:5; 2 Timothy 1:10. And the meaning of it, John 1:9, where we render it “lighteth,” is to teach. And fwtismo,j is knowledge upon instruction; 2 Corinthians 4:4, Eivj to. mh. auvga,sai auvtoi/j to.n fwtismo.n tou/ euvaggeli,ou — “That the light of the gospel should not shine into them,” — that is, the knowledge of it. So verse 6, Pro.j fwtismo.n th/j gnw,sewj — “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 objects, or the things known or apprehended; for “life and immortality are brought to light through 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: ~O ko,smoj o(loj evn tw/| ponhrw/| kei/tai, 1 John 5:19. The whole of the world, and all that belongs unto it, in distinction from 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 to,poj auvcmhro,j, 2 Peter 1:19, — “a dark place,” wherein ignorance, folly, errors, 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, verse 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 doctrines of the gospel concerning the person of Christ, of God’s being in him reconciling the world to 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 men 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 doctrines 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, —
I. 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, —
II. 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, —
III. 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 here ascribed unto them; and how it is lost in apostasy will afterward 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 natural, the things of the gospel, in their own nature, are not only unsuited unto 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 a 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 to 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, so as that it 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 affect the mind with some glances of the beauty, glory, and excellency of spiritual things, yet it doth not give that direct, steady, intuitive insight into them which is obtained by grace. See 2 Corinthians 3:18, 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, 12:2.
These things I judged necessary to be added, to clear the nature of the first character of apostates.
The SECOND thing asserted in the description of them is, that they have “tasted of the heavenly gift,” — geusame,nouj te th/j dwrea/j th/j evpoupani,ou. The doubling of the article gives emphasis to the expression. And we must inquire, — 1. What is meant by the “heavenly gift;” and, 2. What by “tasting” of it.
1. The gift of God, dwrea,, is either do,sij, “donatio,” or dw,rhma, “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 unto God evpi. th?| avnekdihgh<tw?| auvtou/ dwrea/|,” — 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 3:7. Sometimes it is taken for the thing given, properly dw/ron or dw,rhma, as James 1:17. So it is used John 4:10, “If thou knewest the gift of God,” th.n dwrea.n tou/ Qeou/, “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 which in that place is intended; but the context makes it plain that it is the Holy Ghost, for he is that “living water” which the Lord Jesus in that place promiseth to bestow. And, so far as I can observe, dwrea,, 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 th.n dwrea.n tou/ a`gi,ou Pneu,matoj, — the gift of the Holy Ghost;” not that which he gives, but that which he is. Chap. 8:20, “Thou hast thought that the gift of God may be purchased with money;” that is, the power of the Holy Ghost in miraculous operations. So expressly chap. 10:45, 11:17. Elsewhere 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 evpoura,nioj, “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 l(;M;mi, “from above,” as God is said to be above, which is the same with “heavenly,” Deuteronomy 4:39; 2 Chronicles 6:23; Job 31:28; Isaiah 32:15, ~worM’mi, and chap. 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 3:16. So Acts 2:2, at his first coming on the apostles, there came “a sound from heaven.” Hence he is said to be avpostalei.j avp v ouvranou/, — that is, to be h` dwrea. tou/ Qeou/, “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 h` dwrea. h` evpoura,nioj, the “heavenly gift” here intended, though not absolutely, but with respect unto 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 Scripture: 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 his will in Christ. Unto him was committed the reformation of all things in the church, whose time was now come, chap. 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 Mosaic 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,” chap. 12:25, — that is, from Jesus Christ speaking in the dispensation of the gospel by the “Holy Ghost sent down 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 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 earth, and is said in every act or work to be sent from heaven, yet is he 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 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 that 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. Psalm 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 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 that 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, farther to clear the design of the apostle in this commination, —
I. That 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.
II. The Holy Ghost, for the remission 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.
III. 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 power; 2. Of the worship of the church in its outward order, not in its inward beauty; 3. Of the gifts of the church, not its graces.
IV. 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.
The THIRD property whereby these persons are described is added in these words, Kai. meto,couj genhqe,ntaj Pneu,matoj a`gi,ou, — “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 part, share, or portion in what he distributes by way of spiritual gifts; in answer unto that expression, “All these worketh that one and the selfsame Spirit, dividing to 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 that 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, as 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 privilege, they enjoyed under the gospel, above what they had in their Judaism: for whereas they had not then 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 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.
FOURTHLY, It is added in the description, that they had tasted kalo.n Qeou/ r`hma, “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 “taste” of it.
1. `Rh/ma 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, 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. This word is said to be kalo,n, “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 r`h/ma Kuri,ou, 1 Peter 1:25. So the promise of God in particular is called his “good word:” Jeremiah 29:10, “After seventy years be accomplished I will visit you, and perform my good word toward you;” as he calls it the “good thing that he had promised,” chap. 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, 49-51, 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 farther 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.
I. 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.
II. There is an especial goodness in the word of the promise concerning Jesus Christ and the declaration of its accomplishment.
For the first of these propositions, we may inquire what is that goodness, and wherein it doth consist; as also, how apostatizing backsliders may taste thereof: which things tend to the explanation of the words, and what is designed by the apostle in them.
1. (1.) This goodness and excellency of the word of God consists in its spiritual, heavenly truth. All truth is beautiful and desirable; the perfection of the minds of men consists in the reception of it and conformity unto it; and although “true” be one consideration of any thing, and “good” another, yet they are inseparable properties of the same subject. Whatever is true is also good. So are these things put together by the apostle, Philippians 4:8. And as truth is good in itself, so is it in its effects on the minds of men; it gives them peace, satisfaction, and contentment. Darkness, errors, falsehood, are evils in themselves, and fill the minds of men with vanity, uncertainty, superstition, dread, and bondage. It is truth that makes the soul free in any kind, John 8:32. Now, the word of God is the only pure, unmixed, and solid truth: “Thy word is truth,” John 17:17. In most other things, as to the best evidence attainable, men wander in the wilderness of endless conjectures. The truth of the word of God alone is stable, firm, infallible; which gives rest to the soul. As God is a “God of truth,” Deuteronomy 32:4, the “only true God,” John 17:3, so he is, and he alone is, essentially truth, and the eternal spring of it unto all other things. Hereof is this word the only revelation. How excellent, how desirable, therefore, must it needs be! and what a goodness, to be preferred above all other things, must it be accompanied withal! As it is infallible truth, giving light to the eyes and rest to the soul, it is the “good word of God.”
(2.) It is so in the matter of it, or the doctrines contained in it; as, — (1.) The nature and properties of God are declared therein. God being the only good, the only fountain and cause of all goodness, and in whose enjoyment all rest and blessedness do consist, the revelation made of him, his nature and attributes, reflects a singular goodness on it, John 17:3. If it be incomparably better to know God than to enjoy the whole world and all that is in it, that word must be good whereby he is revealed unto us, Jeremiah 9:23,24. (2.) It is exceeding good in the revelation of the glorious mystery of the Trinity, therein alone contained. This is that mystery the knowledge whereof is the only means to have a right apprehension of all other sacred truths; and without it no one of them can be understood in a due manner, nor improved unto a due end. This is that alone which will give true rest and peace to the soul. And there is not the meanest true believer in the world, who is exercised in faith and obedience, but he hath the power of this truth in and upon his mind, though he be not able to speak much of the notions of it. All grace and truth are built hereon and do center herein, and thence derive their first power and efficacy. Not one saving apprehension can we have of any gracious dispensation of God towards us, but it is resolved into the existence of God in a trinity of persons, and the economy of their operations with respect unto us. It is a “good word” whereby that mystery is revealed. (3.) It is so in the revelation of the whole mystery of the incarnation of the Son of God, with all the effects of infinite wisdom and grace thereunto belonging. What a satisfactory goodness this is accompanied withal, it is the most part of my business in this world to inquire and declare. (4.) It is so in the declaration of all the benefits of the mediation of Christ, in mercy, grace, pardon, justification, adoption, etc.
(3.) It is a good word with respect unto its blessed effects, Psalm 19:7- 9; Acts 20:32; James 1:21. On this account the psalmist assures us that it is “more to be desired than gold, yea, than much fine gold;” that it is “sweeter than honey and the honey-comb,” Psalm 19:10; — that is, there is an incomparable excellency, worth, and goodness in it. And he who discerns not this goodness in the word of God is a stranger unto all real benefits by it.
2. How apostatizing persons do taste of this good word of God may be briefly declared. And their so doing hath respect unto the threefold property of it mentioned, whence it is denominated “good:” (1.) Its truth; (2.) Its subject-matter; (3.) Its effects.
And, — (1.) They taste of it as it is true, in the convictions they have thereof, in their knowledge in it, and acknowledgment of it. This gives (as it is the nature of truth to do) some serenity and satisfaction unto their minds, although they are not renewed thereby. They that heard John preach the truth rejoiced in his light, as finding much present satisfaction therein, John 5:35. So was it with them, Luke 4:22, John 7:46, and others innumerable, on the like occasion of hearing our Savior preach. When men, through the knowledge of our Lord and Savior Jesus Christ, do escape the pollutions that are in the world through lust, and them that live in error, they taste a goodness, a sweetness, in the rest and satisfaction of their minds, so as that they suppose they are really possessed of the things themselves.
(2.) With respect unto the matter of the word, they have a taste of its goodness in the hopes which they have of their future enjoyment. Mercy, pardon, life, immortality, and glory, are all proposed in the “good word of God.” These, upon those grounds which will fail them at last, they have such hopes to be made partakers of as that they find a great relish and satisfaction therein, especially when they have relief thereby against their fears and convictions; for, even in those ways wherein they deceive themselves, they have a taste of what sweetness and goodness there is in these things unto them by whom they are enjoyed. And as those who really believe and receive Jesus Christ in the word do thereon “rejoice with joy unspeakable and full of glory,” 1 Peter 1:8, so those who only taste of the word do feel in themselves a great complacency in their affections, Matthew 13:20; for, —
(3.) By this taste they may receive many effects of the word on their minds and consciences, and therein have an experience of the word as unto its power and efficacy. It belongs unto the exposition of the place to speak a little hereunto, and withal to declare what the difference is between them, and wherein this tasting comes short of that receiving and feeding on the word by faith which is peculiar unto true believers.
(1.) This taste is accompanied, or it may be so, with delight, pleasure, and satisfaction in hearing of the word preached, especially when it is dispensed by any skillful “master of assemblies,” who finds out “acceptable words,” or “words of delight,” which yet are “upright, and words of truth,” Ecclesiastes 12:10, 11. So was it with those naughty Jews, Ezekiel 33:31, 32; and with Herod, who heard John the Baptist gladly, finding delight and pleasure in his preaching. So was it with multitudes that pressed after Christ to hear the word; and so it is to be feared that it is with many in the days wherein we live.
(2.) It gives not only delight in hearing, but some joy in the things heard. Such are the hearers of the word whom our Savior compared to the stony ground; they receive it with joy, Matthew 13:20, as it was with the hearers of John the Baptist, John 5:35. The word, as tasted only, hath this effect on their minds, that they shall rejoice in the things they hear, not with abiding solid joy, not with joy unspeakable and full of glory, but with that which is temporary and evanid. And this ariseth from that satisfaction which they find in hearing of the good things declared; such are mercy, pardon, grace, immortality, and glory. They cannot but rejoice sometimes at the hearing of them, though they will not be at the pains of getting an interest in them.
(3.) The word only thus tasted of will work on men a change and reformation of their lives, with a readiness unto the performance of many duties, 2 Peter 2:18, 20; Mark 6:20. And, —
(4.) What inward effects it may have on the minds and affections of men, in illumination, conviction, and humiliation, I have declared at large elsewhere. But, all this while, this is but tasting. The word of the gospel, and Christ preached therein, is the food of our souls; and true faith cloth not only taste it, but feed upon it, whereby it is turned into grace and spiritual nourishment in the heart. And hereunto is required: — 1st. The laying it up, or treasuring of it in the heart, Luke 1:66, 2:19. No nourishment will ever be obtained by food unless it be received into the stomach, where the means and causes of digestion and communication are placed; and if the word be not placed in the heart by fixed meditation and delight, it may please for a season, but it will not nourish the soul. 2dly. Food must be mixed and incorporated with the digestive humor, power, and faculty of the stomach, whereinsoever it consists, or it will not nourish. Give a man never so much food, if there be any noxious humor in the stomach hindering it from mixing itself with the means of digestion, it will no way profit him; and until the word in the heart be mixed and incorporated with faith, it will not advantage us, Hebrews 4:2; — and there is nothing hereof where there is a taste of the word only. 3dly. When men feed on the word, it is turned into a principle of life, spiritual strength, and growth within; which a taste of it only will not give. As food, when it is digested, turns into flesh and blood and spirits, so doth the word, and Christ therein, unto the souls of men spiritually. Hence Christ becometh “our life,” and “liveth in us,” as the efficient cause of our spiritual life, Galatians 2:20; Colossians 3:3; and we grow and increase by the word, 1 Peter 2:2. A mere taste, though it may yield present refreshment, yet it communicates no abiding strength. Hence multitudes relish the word when it is preached, but never attain life, or strength, or growth by it. 4thly. The word received as it ought will transform the soul into the likeness of God, who sends us this food to change our whole spiritual constitution, and to render our nature like unto his, in “righteousness and true holiness,” Ephesians 4:21-24; 2 Corinthians 3:18. This a taste only will effect nothing towards; nor, to conclude, will it give us such a love of the truth as to abide by it in trials or temptations, 2 Thessalonians 2:10, nor bring forth the fruits of it in universal obedience. And I might farther discourse from hence of the deplorable condition of them who satisfy their minds in mere notions. of the truth, and empty speculations about it, without once attaining so much as a taste of the goodness of the word, — of which sort there are many in the world; as also show the necessity, which all the hearers of the word lie under, of a severe scrutiny into their own souls, whether they do not rest in a taste only of the word, but come short of feeding upon it and of Christ therein, but that I must not divert from the text. What hath been here spoken was needful to declare the true state and condition of the persons spoken of. The second proposition mentioned hath been treated of elsewhere.
LASTLY, It is added, Duna,meij te me,llontoj aivw/noj, — “And the powers of the world to come.” Duna,meij are twOrWbG.h; or twOal’p.ni, 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 chap. 2:4, whither I 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 2:28-32 compared with Acts 2:16-21. These the persons spoken of are supposed to have tasted, for the particle te refers to geusame,nouj foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had 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 gift 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 by 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 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 it is 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.”
From the consideration of this description in all the parts of it, we may understand what sort of persons it is that is here intended 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 large description no mention of faith or believing, either expressly or in terms equivalent. And in no other place of the Scripture are such intended, but (except where) 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 the will of man, nor of the will of the flesh, but of God; not to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor have they any other chracteristical 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, discoursing afterwards of true believers, doth in many particulars distinguish them from such as might be apostates, which is supposed of the persons here intended, as was in part before declared; for, — (1.) He ascribes unto them in general “better things,” and such as “accompany salvation,” as we observed, verse 9. (2.) He ascribes unto them 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, on the account, — 1st. Of the righteousness and faithfulness of God, verse 10; 2dly. Of the immutability of his counsel concerning them, verses 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.
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