Hebrews 6:5
Verse
Context
A Call to Maturity
4It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit,5who have tasted the goodness of the word of God and the powers of the coming age—6and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.
Sermons
T. Austin-Sparks
Keith DanielKeith Daniel
Samuel Logan Brengle
Watchman Nee
F.F Bruce
John Nelson DarbySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And have tasted the good word of God - Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have. The powers of the world to come - Δυναμεις τε μελλοντος αιωνος. These words are understood two ways: 1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see Deu 18:15-19. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; Isa 35:5, Isa 35:6. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretense to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed. 2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word γευσαμενους have tasted, is thought more properly to apply. But γευομαι, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, Mat 16:28, is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also Luk 9:27; Joh 8:52. And it is used in the same sense in Heb 2:9 of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place , the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power. And to taste that the Lord is gracious, Pe1 2:3, is to experience God's graciousness thoroughly, in being made living stones, built up into a spiritual house, constituted holy priests to offer spiritual sacrifices acceptable to God; see Pe1 2:5. And in this sense it is used by the purest Greek writers. See several examples in Schleusner. It seems, therefore, that the first opinion is the best founded.
Jamieson-Fausset-Brown Bible Commentary
tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (Heb. 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (Heb 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on Heb 6:1-2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).
John Gill Bible Commentary
If they shall fall away,.... This is not supposed of true believers, as appears from Heb 6:9 nor is it to be supposed of them that they may fall totally and finally; they may indeed fall, not only into afflictions and temptations, but into sin; and from a lively and comfortable exercise of grace, and from a degree of steadfastness in the Gospel; but not irrecoverably: for they are held and secured by a threefold cord, which can never be broken; by God the Father, who has loved them with an everlasting love, has chosen them in Christ, secured them in the covenant of grace, keeps them by his power, has given them grace, and will give them glory; and by the Son, who has undertook for them, redeemed and purchased them, prays and makes preparations in heaven for them, they are built on him, united to him, and are his jewels, whom he will preserve; and by the Holy Ghost, whose grace is incorruptible, whose personal indwelling is for ever, who himself is the earnest and seal of the heavenly inheritance, and who having begun, will finish the good work of grace: but falling away, so as to perish, may be supposed, and is true of many professors of religion; who may fall from the profession of the Gospel they have made, and from the truth of it, and into an open denial of it; yea, into an hatred and persecution of what they once received the external knowledge of; and so shall fall short of heaven, and into condemnation: for, to renew them again unto repentance, is a thing impossible: by "repentance" is meant, not baptism of repentance; nor admission to a solemn form of public repentance in the church; nor a legal repentance, but an evangelical one: and so to be "renewed" unto it is not to be baptized again, or to be restored anew to the church by repentance, and absolution; but must be understood either of renovation of the soul, in order to repentance; or of the reforming of the outward conversation, as an evidence of it; or of a renewing of the exercise of the grace of repentance and to be renewed "again" to repentance does not suppose that persons may have true repentance and lose it; for though truly penitent persons may lose the exercise of this grace for a time, yet the grace itself can never be lost: moreover, these apostates before described had only a show of repentance, a counterfeit one; such as Cain, Pharaoh, and Judas had; and consequently, the renewing of them again to repentance, is to that which they only seemed to have, and to make pretensions unto; now to renew them to a true repentance, which they once made a profession of, the apostle says is a thing "impossible": the meaning of which is not only that it is difficult; or that it is rare and unusual; or that it is unsuitable and improper; but it is absolutely impossible: it is impossible to these men to renew themselves to repentance; renovation is the work of the Holy Ghost, and not of man; and repentance is God's gift, and not in man's power; and it is impossible for ministers to renew them, to restore and bring them back, by true repentance; yea, it is impossible to God himself, not through any impotence in him, but from the nature of the sin these men are guilty of; for by the high, though outward attainments they arrive unto, according to the description of them, their sin is the sin against the Holy Ghost, for which no sacrifice can be offered up, and of which there is no remission, and so no repentance; for these two go together, and for which prayer is not to be made; see Mat 12:32 and chiefly because to renew such persons to repentance, is repugnant to the determined will of God, who cannot go against his own purposes and resolutions; and so the Jews (l) speak of repentance being withheld by God from Pharaoh, and, from the people of Israel; of which they understand Exo 9:16 and say, that when the holy blessed God withholds repentance from a sinner, , "he cannot repent"; but must die in his wickedness which he first committed of his own will; and they further observe (m), that he that profanes the name of God has it not in his power to depend on repentance, nor can his iniquity be expiated on the day of atonement, or be removed by chastisement: seeing they crucify to themselves the Son of God afresh; who is truly and properly God, begotten of the Father, and of the same nature with him, in whom he greatly delights; this is Christ's highest name and title; and it was for asserting himself to be the Son of God that he was crucified; and his being so puts an infinite virtue in his sufferings and death; and it heightens the sin of the Jews, and of these apostates, in crucifying him. He was once crucified, and it is both impossible and unnecessary that he should be, properly speaking, "crucified afresh", or "again"; it is impossible, because he is risen from the dead, and will never die more; it is unnecessary, because he has finished and completed what he suffered the death of the cross for; but men may be said to crucify him again, when, by denying him to be the Son of God, they justify the crucifixion of him on that account; and when they lessen and vilify the virtue of his blood and sacrifice; and when both by errors and immoralities they cause him to be blasphemed, and evil spoken of; and when they persecute him in his members: and this may be said to be done "to themselves afresh"; not that Christ was crucified for them before, but that they now crucify him again, as much as in them lies; or "with themselves", in their own breasts and minds, and to their own destruction. Now this being the case, it makes their renewal to repentance impossible; because, as before observed, the sin they commit is unpardonable; it is a denial of Christ, who gives repentance; and such who sin it must arrive to such hardness of heart as to admit of no repentance; and it is just with God to give up such to a final impenitence, as those, who knowingly and out of malice and envy crucified Christ, had neither pardon nor repentance; and besides, this sin of denying Christ to be the Son of God, and Saviour of men, after so much light and knowledge, precludes the way of salvation, unless Christ was to be crucified again, which is impossible; for so the Syriac version connects this clause with the word "impossible", as well as a foregoing one, rendering it, "it is impossible to crucify the Son of God again, and to put him to shame"; and so the Arabic version. Christ was put to open shame at the time of his apprehension, prosecution, and crucifixion; and so he is by such apostates, who, was he on earth, would treat him in the same manner the Jews did; and who do traduce him as an impostor and a deceiver, and give the lie to his doctrines, and expose him by their lives, and persecute him in his saints. (l) Maimon. Hilchot. Teshuba, c. 6. sect. 3. (m) Vid. R. David Kimchi in Isa. xxii. 14.
Tyndale Open Study Notes
6:5 tasted the goodness of the word of God: These people had heard the word of God preached (2:3-4; 4:1-2) and had seen its effects. • the power of the age to come: They had witnessed signs and wonders when they heard the Good News (2:4; cp. Exod 7:3-4; Deut 7:19; Pss 66:3; 77:15-20; 78:9-16; 1 Cor 10:1-13).
Hebrews 6:5
A Call to Maturity
4It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit,5who have tasted the goodness of the word of God and the powers of the coming age—6and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.
- Scripture
- Sermons
- Commentary
Hebrews 1, 2 & 3 - Part 1
By T. Austin-Sparks3.1K56:32ExpositionalEXO 25:10HEB 1:1HEB 1:10HEB 2:11HEB 3:1HEB 6:5In this sermon, the speaker emphasizes the importance of looking again at Jesus and understanding the greatness of Christ. The speaker encourages the audience to recognize that there is nothing greater than being joined to Jesus and being a fellow member of Christ. The sermon highlights the significance of hearing God speak in His Son and emphasizes that God has spoken to us through Jesus, who is the heir of all things and the image of God's substance. The speaker urges the audience to give earnest heed to the things that were heard and to open the letter to the Hebrews for further understanding.
This Sacred Book
By Keith Daniel5541:26:32PSA 17:4PSA 112:1PSA 119:81PSA 119:92PSA 119:105PSA 119:130PSA 119:162ISA 34:16HEB 6:5JAS 1:21
This sermon emphasizes the vital facets of the Bible, highlighting its role as the source of salvation, the evidence of true faith, the importance of not neglecting it to avoid backsliding, and the necessity of soaking in its teachings for spiritual growth, renewal, and survival. It also underscores the Bible's significance as a moral compass, a means of daily renewal, a source of safe navigation, and a guide for prayer and testing of faith. The sermon stresses the power of God's word to comfort, strengthen, and instill hope in times of affliction, testing, and challenges, ultimately pointing to the essential role of the Bible in a believer's life.
The Word of God (Laurel Mountain Chapel)
By Keith Daniel5141:11:10Word Of GodPSA 107:20PSA 112:1PSA 119:49PSA 119:92PSA 119:162ISA 34:16MAT 6:33LUK 24:27JHN 14:26ROM 15:41CO 2:142CO 3:62TI 3:16HEB 6:5HEB 11:33In this sermon, the preacher emphasizes the importance of reading and studying the Word of God. He warns against neglecting the Bible, as it is the source of salvation, spiritual growth, and daily renewal. The preacher highlights that neglecting the Word of God is evidence of backsliding and can lead to sorrow and judgment. He compares the Word of God to a lamp that guides and protects us in darkness, and emphasizes the need for the Holy Spirit's guidance in understanding and applying the Scriptures. The sermon concludes with a prayer for God's cleansing, anointing, and the expectation that He will speak to the hearts of the listeners through His Word.
Present-Day Witnesses to the Resurrection
By Samuel Logan Brengle0Personal Relationship with ChristWitnessingMAT 25:23LUK 19:8JHN 11:25JHN 16:14JHN 17:32CO 13:5COL 1:27HEB 6:5HEB 10:23HEB 10:36Samuel Logan Brengle emphasizes the necessity of being present-day witnesses to the resurrection of Jesus Christ, sharing the story of a young woman who, despite never having seen Jesus, felt His presence and committed her life to Him as a missionary. He argues that historical evidence alone is insufficient for true faith; rather, it requires a personal, transformative experience with the living Christ. Brengle highlights that this kind of faith purifies the heart and empowers believers to live out their faith authentically, making them effective witnesses in a world still plagued by sin and unbelief. He encourages Christians to seek a deep, personal relationship with Jesus, which is essential for both their own salvation and for effectively witnessing to others. Ultimately, he calls for believers to be filled with the Holy Spirit to truly know and testify about the living Christ.
The Powers of the Age to Come
By Watchman Nee0Spiritual WarfareKingdom Of GodJER 31:34MAT 12:28LUK 18:30ROM 6:6ROM 8:231CO 15:14HEB 4:9HEB 6:51PE 1:5REV 11:15Watchman Nee explores the concept of 'tasting the powers of the age to come' as mentioned in Hebrews 6:5, emphasizing that while Christians experience a foretaste of God's future kingdom, the fullness of these powers is yet to come. He highlights the significance of Christ's victory over Satan and the authority given to believers to reclaim dominion over the earth, which was originally intended by God. Nee asserts that the church's responsibility extends beyond salvation to actively engaging in spiritual warfare against the enemy, reclaiming territory for God's kingdom. He encourages believers to live in complete allegiance to God, as this is essential for overcoming spiritual opposition and experiencing the powers of the age to come. Ultimately, the sermon calls for a deeper commitment to God's purpose and the realization of His dominion through the church.
The Gospel Miracles
By F.F Bruce0ISA 35:5MRK 11:22JHN 20:31ROM 1:4HEB 6:5F.F. Bruce delves into the credibility of miracle stories in the Gospels, emphasizing the importance of understanding them in the context of Jesus' character and the significance of His resurrection. He highlights that the miracles are signs of divine power and should be viewed as object lessons of the kingdom of God, challenging believers to have faith in God as revealed in Christ. Bruce explains that the miracles, whether healing or nature-related, signify the messianic age and the power of God at work, ultimately pointing to the resurrection of Christ as the greatest miracle of all.
Matthew 10
By John Nelson Darby0Faithfulness in PersecutionMissionPSA 95:7MAT 10:1LUK 22:35HEB 6:5John Nelson Darby emphasizes the mission of Jesus as He sends His twelve disciples to the lost sheep of Israel, empowering them to heal and cast out demons. He highlights the urgency of their task amidst the iniquity of the people, warning them of the opposition they would face, including persecution and familial division. The disciples are reminded to rely on God for their needs and to boldly proclaim the message of the kingdom, knowing that their faithfulness would be rewarded. Darby underscores the importance of recognizing Jesus as Emmanuel and the consequences of rejecting His messengers. Ultimately, he calls for a commitment to Christ above all else, assuring that even small acts of kindness towards His followers will not go unnoticed.
The Bane of "Religious Talk"
By A.W. Tozer0Authenticity in FaithThe Power of WordsMAT 15:8JHN 4:24ROM 12:21CO 2:14EPH 4:15COL 3:22TI 3:5HEB 6:5HEB 11:1JAS 1:22A.W. Tozer emphasizes the danger of empty religious talk that lacks genuine meaning and connection to reality. He argues that while we cannot physically walk with Christ, we can experience the essence of faith and the spiritual truths of God's kingdom. Tozer warns that many words spoken in religious contexts may simply be hollow phrases without true substance or understanding. He calls for a deeper comprehension of faith that transcends mere verbal expressions, urging believers to seek authentic experiences of God's presence. Ultimately, he challenges the church to ensure that their words reflect true spiritual realities rather than mere phonetic sounds.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And have tasted the good word of God - Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have. The powers of the world to come - Δυναμεις τε μελλοντος αιωνος. These words are understood two ways: 1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see Deu 18:15-19. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; Isa 35:5, Isa 35:6. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretense to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed. 2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word γευσαμενους have tasted, is thought more properly to apply. But γευομαι, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, Mat 16:28, is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also Luk 9:27; Joh 8:52. And it is used in the same sense in Heb 2:9 of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place , the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power. And to taste that the Lord is gracious, Pe1 2:3, is to experience God's graciousness thoroughly, in being made living stones, built up into a spiritual house, constituted holy priests to offer spiritual sacrifices acceptable to God; see Pe1 2:5. And in this sense it is used by the purest Greek writers. See several examples in Schleusner. It seems, therefore, that the first opinion is the best founded.
Jamieson-Fausset-Brown Bible Commentary
tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (Heb. 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (Heb 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on Heb 6:1-2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).
John Gill Bible Commentary
If they shall fall away,.... This is not supposed of true believers, as appears from Heb 6:9 nor is it to be supposed of them that they may fall totally and finally; they may indeed fall, not only into afflictions and temptations, but into sin; and from a lively and comfortable exercise of grace, and from a degree of steadfastness in the Gospel; but not irrecoverably: for they are held and secured by a threefold cord, which can never be broken; by God the Father, who has loved them with an everlasting love, has chosen them in Christ, secured them in the covenant of grace, keeps them by his power, has given them grace, and will give them glory; and by the Son, who has undertook for them, redeemed and purchased them, prays and makes preparations in heaven for them, they are built on him, united to him, and are his jewels, whom he will preserve; and by the Holy Ghost, whose grace is incorruptible, whose personal indwelling is for ever, who himself is the earnest and seal of the heavenly inheritance, and who having begun, will finish the good work of grace: but falling away, so as to perish, may be supposed, and is true of many professors of religion; who may fall from the profession of the Gospel they have made, and from the truth of it, and into an open denial of it; yea, into an hatred and persecution of what they once received the external knowledge of; and so shall fall short of heaven, and into condemnation: for, to renew them again unto repentance, is a thing impossible: by "repentance" is meant, not baptism of repentance; nor admission to a solemn form of public repentance in the church; nor a legal repentance, but an evangelical one: and so to be "renewed" unto it is not to be baptized again, or to be restored anew to the church by repentance, and absolution; but must be understood either of renovation of the soul, in order to repentance; or of the reforming of the outward conversation, as an evidence of it; or of a renewing of the exercise of the grace of repentance and to be renewed "again" to repentance does not suppose that persons may have true repentance and lose it; for though truly penitent persons may lose the exercise of this grace for a time, yet the grace itself can never be lost: moreover, these apostates before described had only a show of repentance, a counterfeit one; such as Cain, Pharaoh, and Judas had; and consequently, the renewing of them again to repentance, is to that which they only seemed to have, and to make pretensions unto; now to renew them to a true repentance, which they once made a profession of, the apostle says is a thing "impossible": the meaning of which is not only that it is difficult; or that it is rare and unusual; or that it is unsuitable and improper; but it is absolutely impossible: it is impossible to these men to renew themselves to repentance; renovation is the work of the Holy Ghost, and not of man; and repentance is God's gift, and not in man's power; and it is impossible for ministers to renew them, to restore and bring them back, by true repentance; yea, it is impossible to God himself, not through any impotence in him, but from the nature of the sin these men are guilty of; for by the high, though outward attainments they arrive unto, according to the description of them, their sin is the sin against the Holy Ghost, for which no sacrifice can be offered up, and of which there is no remission, and so no repentance; for these two go together, and for which prayer is not to be made; see Mat 12:32 and chiefly because to renew such persons to repentance, is repugnant to the determined will of God, who cannot go against his own purposes and resolutions; and so the Jews (l) speak of repentance being withheld by God from Pharaoh, and, from the people of Israel; of which they understand Exo 9:16 and say, that when the holy blessed God withholds repentance from a sinner, , "he cannot repent"; but must die in his wickedness which he first committed of his own will; and they further observe (m), that he that profanes the name of God has it not in his power to depend on repentance, nor can his iniquity be expiated on the day of atonement, or be removed by chastisement: seeing they crucify to themselves the Son of God afresh; who is truly and properly God, begotten of the Father, and of the same nature with him, in whom he greatly delights; this is Christ's highest name and title; and it was for asserting himself to be the Son of God that he was crucified; and his being so puts an infinite virtue in his sufferings and death; and it heightens the sin of the Jews, and of these apostates, in crucifying him. He was once crucified, and it is both impossible and unnecessary that he should be, properly speaking, "crucified afresh", or "again"; it is impossible, because he is risen from the dead, and will never die more; it is unnecessary, because he has finished and completed what he suffered the death of the cross for; but men may be said to crucify him again, when, by denying him to be the Son of God, they justify the crucifixion of him on that account; and when they lessen and vilify the virtue of his blood and sacrifice; and when both by errors and immoralities they cause him to be blasphemed, and evil spoken of; and when they persecute him in his members: and this may be said to be done "to themselves afresh"; not that Christ was crucified for them before, but that they now crucify him again, as much as in them lies; or "with themselves", in their own breasts and minds, and to their own destruction. Now this being the case, it makes their renewal to repentance impossible; because, as before observed, the sin they commit is unpardonable; it is a denial of Christ, who gives repentance; and such who sin it must arrive to such hardness of heart as to admit of no repentance; and it is just with God to give up such to a final impenitence, as those, who knowingly and out of malice and envy crucified Christ, had neither pardon nor repentance; and besides, this sin of denying Christ to be the Son of God, and Saviour of men, after so much light and knowledge, precludes the way of salvation, unless Christ was to be crucified again, which is impossible; for so the Syriac version connects this clause with the word "impossible", as well as a foregoing one, rendering it, "it is impossible to crucify the Son of God again, and to put him to shame"; and so the Arabic version. Christ was put to open shame at the time of his apprehension, prosecution, and crucifixion; and so he is by such apostates, who, was he on earth, would treat him in the same manner the Jews did; and who do traduce him as an impostor and a deceiver, and give the lie to his doctrines, and expose him by their lives, and persecute him in his saints. (l) Maimon. Hilchot. Teshuba, c. 6. sect. 3. (m) Vid. R. David Kimchi in Isa. xxii. 14.
Tyndale Open Study Notes
6:5 tasted the goodness of the word of God: These people had heard the word of God preached (2:3-4; 4:1-2) and had seen its effects. • the power of the age to come: They had witnessed signs and wonders when they heard the Good News (2:4; cp. Exod 7:3-4; Deut 7:19; Pss 66:3; 77:15-20; 78:9-16; 1 Cor 10:1-13).