THE PREVIOUS CIRCUMSTANCES ESSENTIAL TO THE COMMISSION OF APOSTASY.
1. An accurate and extended acquaintance with the disclosures of the gospel.
2. A decided conviction of the truth and authority of the gospel.
3. A partial experience of the power and excellence of the gospel.
4. A distinct and open profession of the gospel.
II. THE PECULIAR FEELING INVOLVED IN THE COMMISSION OF APOSTASY. It must be done wilfully.
1. From sin committed through want of due information and conviction.
2. From sin committed through hasty inconsideration.
3. From sin committed through powerful and unexpected temptation.
4. From the occasional falls of the true believer, which are subsequently followed by deep, and perhaps speedy repentance. Apostasy is not one act of sin, but a continued state of mind and conduct. It is a falling away, persevered in to the close of life, and issuing in a state of hopeless wretchedness.
III. THE AWFUL CONSEQUENCES RESULTING FROM THE COMMISSION OF APOSTASY.
1. It occasions a necessary exclusion from the attainment of mercy.
2. It induces a terrifying apprehension of coming wrath. (Essex Remembrancer.)
Left without a sin-offering:
For those that abandon their Christian profession--“sin wilfully after” that they “have received the knowledge of the truth, there remaineth no more sacrifice for sins.” They could not return to the temple, and plead with God for mercy over the offerings which their fathers had presented to Him. The old covenant had passed away. Its priests had lost their consecration. Its altars had lost their sanctity. Its sacrifices had lost their power with God. There was now only one atonement for sin which God would regard; and if they turned away from that, there was nothing for them “ but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” For a Jew to be left with all his sins upon him, and no sin-offering by which to invoke the Divine pardon, was for him to be condemned to intolerable despair. (R. W. Dale, LL. D.)
The danger of apostasy
1. The apostle is net here speaking of the common infirmities which may attend the godly, but of wilful transgressions; or, as David calls them, “presumptuous sins,” from which he prayed to be delivered (Psa_19:13).
2. Neither are sins of ignorance intended, but such as are against light and strong conviction. To sin against knowledge is one of the greatest aggravations, and that which leads on to perdition.
3. The text speaks not of sins in general, though knowingly or presumptuously committed, but of some sin in particular, and such as excludes from the hope of salvation. Now this appears to be no other than an absolute and entire rejection of the truth which had been professedly received. Those who cast the Son of God from His throne must expect that He will cast them into hell. They divest Him of His glory, and He will cover them with disgrace.
I. THE DEATH OF CHRIST WAS A REAL AND PROPER SACRIFICE FOR SIN. The sacrifices under the law were figurative: this was real and effectual. They were shadows: this was the substance.
II. THE DEATH OF CHRIST IS THE ONLY SACRIFICE FOR SIN.
III. THOSE WHO REJECT THE SACRIFICE OF CHRIST ARE LEFT WITHOUT HOPE.
1. If Christ became a sacrifice, this will account for the treatment He met with both from the hands of God and man.
2. If the death of Christ be the only sacrifice for sins, let us not only hold fast this doctrine, but actually build upon it as the foundation of all our hopes and comfort.
3. As the passage which we have now considered speaks terror to these who either never embraced the doctrine of Christ’s atoning sacrifice, or who have shamefully apostatised from it, so it speaks terror to them only. Such indeed are running a dreadful risk of unpardoned guilt and Divine displeasure, and it behoves them to take warning. But let those who put their trust in Christ crucified, and who know no other hope, rejoice and be exceeding glad; for He is able to keep that which they commit unto Him until that day. (B. Beddome, M. A.)
The knowledge of the truth
Receiving the truth
1. By the truth is meant the true, pure and most certain doctrine of the gospel concerning Christ already come, faith and salvation. This is called truth because it is true, and most eminently and infallibly true, which is noways in anything false and erroneous, as being at first immediately revealed from God, the God of truth. It is called also the truth by way of eminency, as the most excellent truth revealed for man’s eternal happiness.
2. Truth may be truth, and yet not known to any man or angel, and the truth was first known only unto God; yet it pleased Him, out of His great mercy, to reveal His mind to man, and in particular this truth of the gospel by Christ and His apostles, who made it known unto others, who by that means came to know it. This knowledge was not mathematical, physical, political, or metaphysical, as some use to speak, but theological and Divine, and a light above the light of nature. The word may signify not only knowledge, but acknowledgment of this truth, by a full assent upon conviction. And this might be caused, not only by outward revelation, information, and miracles, but also by the illumination o! the Spirit, and supernatural gifts” for God goes far with man, and doth much to save him: He many times penetrates his inward parts, and by His Divine light and power enters into his very heart, and all this to convert him.
3. They received this knowledge. God did not only offer it, but give it, which He might be properly said to do when they received it. They had it not by nature; for it is far above the natural man. They acquired it, but not by their own power and industry; neither did they merit it. Yet in this receiving they were not merely passive, yet passive because they could be active. God must do something without man, before he can actively receive, He must prevent him by revelation and information without, and by illumination and operation within, and this done, man may be active. For, to receive it is certainly an act not only of the understanding which assents, but of the will which approves. So that he both wittingly and willingly receives, and that with some delight, and proceeds to profession, and continues for a while to believe, approve, profess. Though this receiving of knowledge may seem only to be acknowledgment, yet it is something more. Truth is opposed to error, knowledge to ignorance, acknowledgment to dissent, approbation to rejection of this truth. (G. Lawson.)
Fearful looking for of judgment
Fiery judgment
I. The word judgment may inform us that this justice is not legislative, but judicial; and, as judicial, not remunerative, but vindictive, which presupposeth crime and guilt in the party to be judged. This judgment is the decree of condemnation which determines the penalty: and to signify how dreadful it is, it is said, metaphorically, to be fiery indignation. The words may be translated, the heat, or boiling, or burning of fire; that is fiery heat. By these terms the Spirit informs us of God’s high displeasure against apostasy, and the severity of His justice, whereby He is resolved most fearfully to punish that sin, which is not barely a disobedience of some particular law, but a plain revolt.
II. The parties that must suffer are adversaries: adversaries are apostates, who are not merely disobedient subjects, but revolters.
III. There remains a certain fearful looking for of this judgment.
1. Though they never fear it, nor think of it, yet they are obnoxious to it.
2. This will certainly be their doom; and as they are obnoxious by law, they shall certainly suffer that which they have deserved.
3. If they ever seriously reflect upon themselves, and remember what they have done; as conscience will now and then lash them, and mind them of their crime, they must needs expect it, and their fear will be very great. For as they apprehend the peril, so will their fear be; and they cannot apprehend the judgment, but as very grievous, pressing hard upon them, and unavoidable, and so it will torment them before the time of execution. (G. Lawson.)
Foreboding of the judgment day:
Traverse the earth--enter the gorgeous cities of idolatry, or accept the hospitality of its wandering tribes--go where will-worship is most fantastic, and superstition most gross--and you will find in man “ a fearful looking for of judgment.” The mythology of their Nemesis may vary--their Elysium and the Tartarus may be differently depicted--the Metempsychosis may be the passage of bliss and woe--still the fact is only confirmed by the diversity of the forms in which it is presented. (R. W. Hamilton.)
