But this apostasy involved yet further guilt; for it was by the miracle—working power of the. Holy Ghost, witnessing to the resurrection of the crucified Jesus, that such apostates had been convinced that he was the “Son of God” (Romans 1:4); convinced too of sin, because they had not believed in Him—before. (John 16:9.) These “mighty works” they could not deny or doubt, but they might deny the truth to ‘which they were the seal (which, too, they had confessed, and with which they had been at least intellectually acquainted), and thereby deny the veracity of the Divine Witness, and thus impute falsehood to the “Spirit of Truth,” or ascribe his mighty works to the spirit of falsehood—the father of lies. The former the more daring blasphemy; but either falling, as it would seem, under that awful commination of our blessed Lord— “All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this age, nor in the age to come.” (Matthew 12:31,32.) And this, “because they said he had an unclean spirit.” (Mark 3:30, comp. ver. 22.) The tenth chapter of this epistle, verse 23 to the end, treats of the same apostasy as we have been considering in chapters v. 11, 6:8. In both places, this unpardonable sin against the Holy Ghost seems to be involved; and the willful and malignant character of the apostasy is also apparent, from the apostle’s comparing those who were guilty of it to the despisers of Moses’ law; and he speaks of them, not as ignorant or careless, or even unsound in the matter of justification (perilous as this is in itself), but as adversaries (chapter 10:27, 28). The case for which “no more sacrifice for sin” remained, was the rejection of Christ altogether, after knowledge, conviction, and confession of the truth of the gospel, confirmed before their eyes by the mighty works of the Holy Ghost.
The similitude in the two following verses (comp. Isaiah 5:1-6) is very plain and simple, and corroborates what has been said concerning the circumstances of the supposed apostates. The rain is represented as falling upon the barren and the fruitful ground alike: but the latter only “drinketh it in.” The former expression accurately describes outward advantages, as light, instruction, evidence, gifts, &c.; the latter is equally suitable to genuine faith and inward grace. (See Matthew 13:23; Hebrews 4:2, &c.)
Probably it has been sufficiently proved, that the subject of this warning is not apostasy from a state of grace, but from outward profession, under very special and peculiar circumstances. If so, the great doctrines of the sovereign will and purpose of God (Ephesians 1:4-6, 11; Romans 8:28-30; 2 Thessalonians 13, 14; 1 Peter 1:2, &c. &c.)—and the “election of grace” (Romans 11:5; Ephesians 2:8, &c. &c.) and the consequent perseverance of the saints (Romans 8:35-39; 1 Peter 1:4,5; John 10:27-30, &c. &c.) remain untouched by this passage— doctrines revealed, not for the hindrance of sinners, though too often used so as to hinder them, but for the comfort and joy of the church, and fraught with consolation in trial, and support in conflict, to those who truly believe them, and which doubtless virtually afford comfort to many who unconsciously rest in them, whilst denying them in theory and terms. These are among the “deep things of God,” and “those ways past finding out,” of which Paul speaks (Romans 11); and he simply meets with a stern rebuke the cavil of the unsubdued and carnal mind, without giving any explanation of the mystery. (Romans 9:19-21.) Many an attempt since then has been made to explain what he left unexplained, but “such knowledge is too wonderful for us; it is high; we cannot attain to. it.” Many will judge, however, that the theory which rejects them, besides being opposed not only to the fairest deductions from Scripture, but its most express statement, is replete with difficulties as great as those which it was framed to avoid, and is the offspring of in subjection of mind, and a desire to bring the counsels of God down to the level of our own understandings.
In regard to those who are tempted by Satan, to suppose that they either have committed, or are in danger of committing the unpardonable sin here treated of, we may ask them, “Are you disposed deliberately to renounce your hope in Jesus—to pronounce Christianity a cunningly devised fable— to slight the doctrine of the Cross as ‘foolishness’—to fall back upon the law, and daringly take your stand upon your own merits, or upon carnal ordinances, for justification before God? If not (to say nothing of the miraculous evidence, and the peculiar circumstances necessary to fill up the measure of this sin), notwithstanding you may be harassed at times by blasphemous or unholy thoughts about the glory, the person, or the work of Jesus, the evil suggestions of Satan, or the workings of your fleshly mind, rest assured this apostasy is not chargeable upon you. Are not such thoughts utterly abhorrent to your souls? Do they resemble at all this hardened enmity against the Son of God, this proud rejection of Him 2 The Scriptures, then, which specially address themselves to you, are such as these: ‘Resist the devil,’ that he may flee from you. ‘Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one.’ (James 4; Ephesians 6; 1 Peter 5: 8, 9.) Or have you, fallen into open sin? Sad as this is, it is not a hopeless fall. Paul, the inspired writer of this passage, commanded one as guilty as you can be to be restored, on repentance, to the holy fellowship of the saints, lest, perhaps, he should be swallowed up with overmuch sorrow. (1 Corinthians 5 comp. 2 Corinthians 2:6-8.) Such is the patient grace and tenderness of the Lord. But, perhaps, your case yet more closely resembles that of persons guilty of this unpardonable apostasy. Perhaps your conscience has been awakened; you have professed to embrace the gospel, and you have walked, apparently for a while, in the way of righteousness, and then relapsed into worldliness and sin. If so, you have indeed been guilty of apostasy, but not of the apostasy here described. You may have even been guilty of scoffing, or speaking evil of the truth; but who dares limit the mercy of God, where He has not set a limit to it? You have never stood in the circumstance of the apostates here spoken of—you have never been made partakers of the Holy Ghost,’ nor tasted the mighty works of the age to come. Repent, therefore, and believe; for the grace of the Lord Jesus Christ is sufficient to extend even unto you.
As to warning to the saints, the Scriptures abound in it; and it is not more difficult to reconcile with God’s electing love, warning as a mean for preserving, than preaching as a mean for calling his saints to himself in the one case, as well as in the other, He who has ordained the end, has ordained the means; and both must stand, for both are the ordinances of God. Let us refer to such a warning, for example, as 2 Peter 1:5-11. May we all have grace to take earnest heed thereunto.
Concluded from page 292.