No sooner is the soul awakened, convinced of sin, and directed to Christ, than difficulties will often appear on every side, threatening deprivation forever of the blessing now so earnestly desired. Magnified by the unbelief which is native to our hearts, and pressed continually upon the soul by the activity of Satan, they seem insuperable; and it may therefore be helpful, if the most prevalent forms which they assume are indicated and explained. At the same time it should never be forgotten that the only effectual solver of difficulties is the Lord Himself; and that they will soon cease to harass the mind, if carried and spread out in simple faith before the throne of grace.
1. “My sins have been too many and too grievous.” How often are words like these uttered by the self-judged penitent when he is told of the freeness of God’s grace in Christ Jesus. “Yes,” he will say, “Christ is able to save, and God no doubt waits to be gracious. But I am very guilty. I have sinned against light and knowledge; others may come and be saved; but for me there is no hope.” Two or three remarks will show the real nature of this feeling. In the first place, it really expresses a doubt concerning the efficacy of the precious blood of Christ; for if it cannot cleanse you, it cannot cleanse from all sin. Moreover, it distrusts the sincerity of God in the invitations which He sends to sinners through the gospel of His grace. For He says, “Whosoever believeth in Him [Christ] shall not perish, but have everlasting life” (John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)); “Whosoever will, let him take the water of life freely” (Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17)); and if you say that you are not included in these “whosoevers,” what is it but to doubt the truth of God? Again, our Lord Himself says, “I am not come to call the righteous, but sinners to repentance” (Matt. 9:1313But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. (Matthew 9:13)). This is not some, but ALL sinners. Hence, to be a sinner, is to have a title to come to Christ; and thus the more sure you are of your sinfulness, the more certain you ought to be that there is nothing in your case to shut you out from the mercy of God.
It is worthy of question whether the root of such a feeling is not self-righteousness, for it really means that you are too unworthy. As another has said, “If when God speaks I refuse to believe on the ground of something in myself, I make Him a liar (1 John 5:1010He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. (1 John 5:10)). When God declares His love, and I refuse to believe because I do not deem myself a sufficiently worthy object, I exhibit the inherent pride of my heart....God’s love flows forth spontaneously. It is not drawn forth by my deserts, but by my misery. Nor is it a question as to the place which I deserve, but which Christ deserves. Christ took the sinner’s place on the cross, that the sinner might take His place in the glory. Christ got what the sinner deserved, that the sinner might get what Christ deserves. Thus self is totally set aside.”
Besides, it may be added, our Lord has met by anticipation your objection, by receiving while on earth some of the vilest and most degraded. The woman who was “a sinner” (Luke 7:37-3937And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. (Luke 7:37‑39)), and the thief on the cross (Luke 23:40-4340But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. 43And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:40‑43)) are everlasting monuments of His willingness to receive the guiltiest. Meet therefore all such thoughts by the plain examples and statements of God’s Word; and never harbor, even for a moment, any suggestion which tends to obscure the Savior’s willingness to receive, or His ability to save, any and all who come in penitence to His feet.
2. “I do not feel my sins enough.” This is quite true; for it is a complaint that even believers have to make, and will make to the end of their days upon earth. It is sure therefore to be the case with every anxious one; and it is on account of his sinfulness that he does not feel more deeply. But this only argues his greater and more urgent need of Christ. For his want of feeling is but the evidence of his alienation from God, and consequently of his need of reconciliation through the blood of Christ. It cannot then be, that to feel deeply is a qualification for coming to Christ, for that would mean that we must first cleanse ourselves from some part of our sinfulness. No; the gospel makes no conditions with men about feelings; it demands no preparation of heart, but proclaims a present salvation to everyone that believeth.
“But must I not first repent?” Let me then ask, what is meant by repentance? It is simply taking the place of self-judgment, the place of a sinner before God, taking God’s view about my sins. The confusion arises from the misconception that it signifies “the feeling sorry for, and the determination to forsake, sin”; and hence many probe themselves to discover whether they are in this state of mind. But the only thing you have to consider is: do I know that I am a sinner? And, do I accept God’s judgment of myself as a sinner? If you do, there is nothing on God’s part between you and the sinner’s Savior. For the only message of the gospel is, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)).
3. “I cannot be sure that Christ died for me; that I am personally included in the invitations of the gospel.” And why not? For when God speaks in His Word so repeatedly, and says, “WHOSOEVER believeth” shall be saved (John 3:15-16,3615That whosoever believeth in him should not perish, but have eternal life. 16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:15‑16)
36He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3:36); Acts 10:4343To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:43)), is it not as evident that you are included as if your name were written there? As an evangelist recently put it, if you saw written over a gate, Whosoever will may enter, you would understand at once that you had a title to entrance; and you would regard it as downright folly if a companion were to argue with you on the subject, contending that the notice was not distinct. When then we read in the Scriptures, “Whosoever will, let him take the water of life freely” (Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17)), it is nothing but rank unbelief to express the doubt whether we are included in the invitation. In a recently published memoir there is an example of the kind. The subject of it, when first awakened, had this difficulty; and, though scripture after scripture was pressed upon him, remained immovable. But going home, he spent a great part of the night alone with God. At last he took a piece of paper, and wrote, “As I live, saith the Lord God, I have no pleasure in the death of the wicked” (Ezek. 33:1111Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? (Ezekiel 33:11)); then he added, “I am one of the wicked”; and further, “Therefore the Lord God has no pleasure in my death,” and was thus led to believe that he was within the range of the divine mercy.
Every sinner is entitled to adopt the same plan. Let anyone therefore who is troubled with the doubt named take, for example, John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16), and write it out with self-application, and he will find that it is as clear as noonday that God includes him in the term “whosoever.” There is no limit indeed to God’s grace in the gospel, except in the unbelief of sinful hearts.
4. “It may be that I am not one of the elect.” Now this is the most useless of all doubts, except indeed for the purposes of Satan. For secret things belong unto God, and no amount of speculation or reasoning can discover them. And let it be remembered that the sinner has nothing whatever to do with God’s purposes. Election has to do with saints, and saints alone. The difficulty, if sincerely felt, should therefore be met by the simple question, Am I a sinner? For if that can be plainly answered, it has already been abundantly shown that the invitations of the gospel are addressed to you, and that to be a sinner is the only qualification for coming to Christ.
5. “I cannot believe.” Let us examine this difficulty. What then is it that you cannot believe? Cannot you believe that you are a sinner? God testifies this to you in His Word; and if you want any confirmation of His truth, the experience of a single day will surely be sufficient. No; you do not doubt that you are a sinner. Can you not then believe God’s testimony concerning His Son? What is that testimony? It is that “He was delivered for our offenses, and was raised again for our justification (Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)); that “He hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)); that God “made Him [to be] sin for us, who knew no sin, that we might be made the righteousness of God in Him.” Do you believe this? You will say, “Of course I do.” Then see what this involves. You believe on the one hand that you are a sinner, and on the other that Christ has died for sinners; and yet you say “you cannot believe.” Let me then put another question. Do you believe that God is satisfied with and has accepted that which Christ has done for sinners by His death? Before you attempt to answer this question, remember two things; first, that the resurrection of Christ, and His glorification at the right hand of the Majesty on high, is the proof that God is satisfied—that He has abundantly accepted the atonement made on the cross; and secondly, that the proclamation of the gospel is a proof also of it, for the gospel is a consequence of the finished work of Christ, and its acceptance by God. It is on the foundation of the cross that the message is sent forth, “Be ye reconciled to God” (2 Cor. 5:2020Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5:20)). Do you then believe that God is satisfied? You cannot doubt it. What remains? That you also should be satisfied. This and nothing more.
“Cannot believe,” therefore, often means unwillingness to believe, the refusal to bow before God’s judgment upon yourself as a, sinner; for when you have truly taken the place of a sinner, you must of necessity welcome the offers of salvation as glad tidings of great joy. Suppose now a family in a state of starvation at the point of death, and provision is carried to their doors, and freely offered to them, what would you think if they were to reply, “We cannot believe it is for us”? Of a like character is the objection of the sinner under condemnation to the invitations of the gospel, “I cannot believe.” For remember it is God who speaks, and is it possible for unbelief to go so far as to doubt whether He is worthy of credit? If a friend were to come to you with some announcement, and you were to reply, “I cannot believe you,” he would regard it, if spoken in seriousness, as an insult. Much more, then, should you hesitate to doubt the truth and veracity of God.
6. “I cannot feel that I am saved.” This is often said by those who think and avow that they believe in Christ, but who yet have no peace. How then is the knowledge of salvation to be obtained? Many expect some sudden accession of joy, or some inward experience to certify them of it. A young believer once came to the writer, and said, “I know I am saved now, because I feel so happy.” But when he replied, “Suppose you feel unhappy tomorrow, will you come and say, I know I am not saved now, because I feel so miserable’?” she at once saw that she was building on a wrong foundation. How then can it be known? By faith—faith in the Word of God. For when God testifies that “whosoever believeth in Christ should not perish, but have everlasting life” (John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)), I am entitled, if I believe, to say that I am saved, resting my confidence on this word; and peace comes as the result of my belief of God’s testimony.
Such is the divine order. First, faith in the Lord Jesus Christ; secondly, knowledge of salvation, or assurance, as it is sometimes termed, from belief in the Word of God; and lastly, peace as the consequence of knowing that I am saved. Take a simple illustration. If I owe a debt of one hundred pounds, and have not wherewith to meet it, I shall be under constant concern and anxiety. If however a friend comes and says, “Be under no concern for the debt. I have discharged it,” my anxiety will instantly cease, if I believe his word, not otherwise. So is it with our knowledge of salvation. If I believe in Christ Jesus, I shall know that all God’s claims against me have been satisfied, and consequently I shall have peace, if I believe His Word, and in no other way. It is most important to apprehend this point; for many, making “assurance” to depend on feeling, are continually in a state of disquiet and unrest. But when we see that the foundation of our confidence lies in the immutable truth of God, we shall never doubt our salvation, whatever the checkered character of our inward experiences. The fact indeed is too often lost sight of (as pointed out in another chapter), that the ground of our peace is entirely outside of ourselves, in the work of Christ for us; and hence the eye is turned inward, instead of outward to His cross, His precious blood. “Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)).
It will be observed that we have spoken only of the ground of assurance. Having peace, there will be, indeed should be, happy experiences; for God sends His Spirit to dwell in the hearts of saved ones, and He bears witness with their spirits that they are the children of’ God. But happy experiences must follow upon, and cannot precede, the knowledge that we are saved.
7. “Blasphemy against the Holy Ghost.” As very many anxious souls are perplexed with the fear that they have been guilty of this sin, and that they are consequently shut out from the offers of mercy in the gospel, it may be well to explain its true character. The words in which our Lord describes it are these: “All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come” (Matt. 12:31-3231Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. (Matthew 12:31‑32); see also Mark 3:28-3028Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30Because they said, He hath an unclean spirit. (Mark 3:28‑30)).
The sin then spoken of is “blasphemy,” or “speaking against” the Holy Ghost, and the precise force of these terms may be gathered from an examination of the context. The Savior had just performed a miracle. We read, “Then was brought unto Him one possessed with a devil, blind, and dumb: and He healed him, insomuch that the blind and dumb both spake and saw” (Matt. 12:2222Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. (Matthew 12:22)). The people were deeply impressed with this display of divine power and mercy, and saw in it an evidence of His Messiahship; for they said, “Is not this the Son of David?” But the enemies of Christ—the Pharisees—made it an occasion for the exhibition of their enmity, and with the miracle before their eyes—indeed, confessing it—ascribed the power which they had seen exerted to the devil. They said, “This fellow doth not cast out devils, but by Beelzebub the prince of the devils.” Hence it is that we find in the gospel of
Mark the reason given for the Savior’s warning concerning “blasphemy against the Holy Ghost”—Because they said, He hath an unclean spirit.” The sin therefore spoken of is the willful ascription to Satan, the power wrought by the Holy Ghost, and therefore blaspheming the Holy Ghost by maligning His operations as devilish. To prevent all possibility of mistake, the argument may be displayed at length.
1. The power in which Jesus labored, wrought miracles, performed His mission, was that of the Holy Spirit (Luke 4:1-181And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, 2Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. 3And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. 4And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. 6And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7If thou therefore wilt worship me, all shall be thine. 8And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: 10For it is written, He shall give his angels charge over thee, to keep thee: 11And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. 13And when the devil had ended all the temptation, he departed from him for a season. 14And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. 15And he taught in their synagogues, being glorified of all. 16And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (Luke 4:1‑18); Isa. 61:1-21The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; (Isaiah 61:1‑2); John 3:3434For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. (John 3:34); John 14:1010Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. (John 14:10)).
2. It was, therefore, by the power of the Spirit of God that He expelled the devil from the blind and dumb man.
3. The Pharisees acknowledged the miracle; they had seen it done, and could not deny it.
4. They had therefore before them a clear proof of the Savior’s mission; for, if done, it substantiated His claim to be the Messiah.
5. They ignored the evidence, and sought to discredit Jesus by charging Him with being the agent of the devil.
6. They thus willfully not only sinned against, but “blasphemed,” the Holy Ghost.
Thus, as another has said, “What the Lord denounces is blasphemy against the Holy Ghost.” Keeping that distinctly in view would save many souls a great deal of needless trouble. How many have groaned in terror through fear of being guilty of sin against the Holy Ghost! That phrase admits of vague notions and general reasonings about its nature. But our Lord spoke definitely of blasphemous, unforgivable sin against Him. All sin, I presume, is sin against the Holy Ghost, who has taken His place in Christendom, and consequently gives all sin this character. Thus, lying in the church is not mere falsehood toward man, but unto God, because of the great truth that the Holy Ghost is there. Here, on the contrary, the Lord speaks of unforgivable sin (not that vague sense of evil which troubled souls dread as “sin against the Holy Ghost,” but blasphemy against Him). What is this evil never to be forgiven? It is attributing the power that wrought in Jesus to the devil. How many troubled souls would be instantly relieved if they laid hold of that simple truth! It would dissipate what really is a delusion of the devil, who strives hard to plunge them into anxiety, and drive them into despair, if possible. The truth is, that as any sin of a Christian may be said to be sin against the Holy Ghost, what is especially the sin against the Holy Ghost, if there be anything which is so, is that which directly hinders the free action of the Holy Ghost in the work of God, or in His church. Such might be said to be the sin, if you speak of it with precision. But what our Lord referred to was neither a sin nor the sin, but blasphemy against the Holy Ghost. It was that which the Jewish nation was then rapidly falling into, and for which they were neither forgiven then, nor will ever be forgiven. There will be a new stock, so to speak; another generation will be raised up, who will receive the Christ whom their fathers blasphemed; but as far as that generation was concerned, they were guilty of this sin, and could not be forgiven. They began it in the lifetime of Jesus; they consummated it when the Holy Ghost was sent down and despised. They still carried it on persistently; and it is always the case when men enter upon a bad course, unless sovereign grace delivers. The more God brings out of love, grace, truth, wisdom, the more determinedly and blindly they rush on to their own perdition. So it was with Israel. So it ever is with man left to himself, and despising the grace of God. “He that shall blaspheme against the Holy Ghost hath never forgiveness.” It is the final stage of rebellion against God.
It may then be confidently affirmed, that no one under convictions of sin, no one who desires reconciliation to God through the blood of Christ, can have committed “blasphemy against the Holy Ghost.” Nay, these very convictions of sin, and desires after peace with God, are the effects of His own work in the soul; the sure proof that this “blasphemy” has not been committed.
The “sin unto death.” This is popularly confounded with that just considered. But an examination of the scripture in which it is mentioned will show that it is a totally distinct thing. It is thus described: “If any man see his brother sin a sin [which is] not unto death, he shall ask, and He shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it” (1 John 5:1616If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 John 5:16)). Here the question is concerning the sin of a believer. If any man see his brother, etc.; and since it is a believer who is spoken of; there can be no reference to eternal death. In fact, the death spoken of is bodily. Thus Ananias and Sapphira committed a sin “unto death” (Acts 5). Their sin was of such a character that God interposed and removed them from off the scene, in merciful chastisement upon themselves, and in solemn warning to others. But though they sinned “unto death,” this did not affect their standing, if they were real believers. Their death was the result of the interposition of God in governmental discipline in the church on earth. Allusion is made to other cases of a similar character in 1 Corinthians. The apostle, writing concerning the abuses of the Lord’s Supper, says, “He that eateth and drinketh unworthily, eateth and drinketh damnation” (judgment, as in margin) “to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep” (1 Cor. 11:29-3029For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30For this cause many are weak and sickly among you, and many sleep. (1 Corinthians 11:29‑30)). That is, as the result of God’s intervention in discipline, many had died.
It will be seen from the above explanation that no one can tell beforehand what constitutes the “sin unto death,” because it is judged only by the Lord. Indeed, it does not follow that the same act would constitute the same sin in different circumstances; for there is little doubt that there have been many Ananiases and Sapphiras since their day. But we need not pursue the subject, as we have shown that the sin is that of a believer, and that it is connected with bodily, and not eternal, death, and hence that anxious ones cannot have been guilty of it before God.
8. The case supposed in Hebrews 6:3-63And this will we do, if God permit. 4For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, 6If 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 6:3‑6) is often a real difficulty. But a careful examination of the passage, though we cannot here go into it minutely, will show that it can have no application to those who are anxious and who desire peace with God. For the case is that of “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.” Let it be first of all distinctly noted, that this cannot refer to the falling away of any who have been really converted. For nothing is more plainly taught in the Scriptures than that it is impossible for a child of God to perish (See John 10:27-2927My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. (John 10:27‑29); Rom. 8:28-3928And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 31What shall we then say to these things? If God be for us, who can be against us? 32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37Nay, in all these things we are more than conquerors through him that loved us. 38For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Romans 8:28‑39); 1 Cor. 1:8-98Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:8‑9); Eph. 1:13-1413In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:13‑14); Phil. 1:6-76Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: 7Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. (Philippians 1:6‑7), and so on). It must be borne in mind indeed that the epistle was addressed to Hebrew Christians; and the case put is that of those who had been brought out of Judaism, and convinced of the truth of Christianity, thus far enlightened by the power of the Holy Ghost, but not converted, born again. They were brought into the blessings indicated, but were still without life; and it is concerning these we are told, that if they should fall away it would be impossible to renew them again unto repentance, and so forth. And why? Because they would be deliberately and willfully going back to what they knew to be no longer according to God; reassociating themselves with the nation that crucified the Son of God, and thus, by endorsing with their eyes open the act of the nation, crucifying for themselves the Son of God, and putting Him to an open shame (vs. 6).
The case supposed therefore is that of willful apostates. But no doubt it is intended as a solemn warning, though not for anxious souls. The warning will have its application to many who are associated with believers in various ways, to professors, and such professors as have been the subjects of much enlightenment without being born again, so that they, knowing the divine character of redemption, are persuaded that the only way of salvation is through a crucified and risen Savior, and may even be outwardly zealous for Christ. It is for such that this warning is intended; for if they turn their backs upon what they know to be true, deny Him whom they know to be the Christ of God, become willful apostates, their case is hopeless. It is to this class alone that this passage applies; and it therefore cannot include those who, convicted of sin by the Spirit of God, desire above all things to know that Christ is their Savior and Lord. In a word, no one who desires to be saved, through faith in the Lord Jesus Christ, can be of that class and character.
There are doubtless many other difficulties in special cases, but those dealt with are the most common. Our aim should be to bring everything to the Word of God in a prayerful spirit; for “unto the upright there ariseth light in the darkness” (Psa. 112:44Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous. (Psalm 112:4)), and “the entrance of thy words giveth light” (Psa. 119:130130The entrance of thy words giveth light; it giveth understanding unto the simple. (Psalm 119:130)).
“Thine arm hath safely brought us
A way no more expected,
Than when thy sheep pass’d thro’ the deep,
By crystal walls protected.
We sing Thine arm unshorten’d,
Brought thro’ each sore temptation;
With heart and voice in Thee rejoice,
Thou God of our salvation.”