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6.To renew them again into repentance, etc. Though this seems hard, yet there is no reason to charge God with cruelty when any one suffers only the punishment of his own defection; nor is this inconsistent with other parts of Scripture, where God’ mercy is offered to sinners as soon as they sigh for it, (Eze_18:27;) for repentance is required, which he never truly feels who has once wholly fallen away from the Gospel; for such are deprived, as they deserve, of God’ Spirit and given up to a reprobate mind, so that being the slaves of the devil they rush headlong into destruction. Thus it happens that they cease not to add sin to sin, until being wholly hardened they despise God, or like men in despair, express madly their hatred to him. The end of all apostates is, that they are either smitten with stupor, and fear nothing, or curse God their judge, because they cannot escape from him. (99)
In short, the Apostle warns us, that repentance is not at the will of man, but that it is given by God to those only who have not wholly fallen away from the faith. It is a warning very necessary to us, lest by often delaying until tomorrow, we should alienate ourselves more and more from God. The ungodly indeed deceive themselves by such sayings as this, — that it will be sufficient for them to repent of their wicked life at their last breath. But when they come to die, the dire torments of conscience which they suffer, prove to them that the conversion of man is not an ordinary work. As then the Lord promises pardon to none but to those who repent of their iniquity, it is no wonder that they perish who either through despair or contempt, rush on in their obstinacy into destruction. But when any one rises up again after falling, we may hence conclude that he had not been guilty of defection, however grievously he may have sinned.
Crucifying again, etc. He also adds this to defend God’ severity against the calumnies of men; for it would be wholly unbecoming, that God by pardoning apostates should expose his own Son to contempt. They are then wholly unworthy to obtain mercy. But the reason why he says, that Christ would thus be crucified again, is, because we die with him for the very purpose of living afterwards a new life; when therefore any return as it were unto death, they have need of another sacrifice, as we shall find in the tenth chapter. Crucifying for themselves means as far as in them lies. For this would be the case, and Christ would be slandered as it were triumphantly, were it allowed men to return to him after having fallen away and forsaken him.
(99) Some render the verb “” actively, in this way, — “ it is impossible as to those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of holy spirit, and have tasted the good word of God and the powers of the world to come, and have fallen away, to renew them again unto repentance, since they crucify again as to themselves to Son of God, and expose him to open shame.”
This is more consistent with the foregoing, for the Apostle speaks of teaching. It is as though he had said “ is impossible for us as teachers;” as they had no commission. To “” may be rendered to “” It is only found here, but is used by the Sept. for a verb which means renewing in the sense of restoring. See Psa_103:5; Lam_5:21. Josephus applies it to the renovation or restoration of the temple. The “” was what they did by falling away; for they thereby professed that he deserved to be crucified as an imposter, and thus counted his blood, as it is said in Heb_10:29, “” as the blood of a malefactor; and they thus also exhibited him as an object of public contempt. — Ed.