Falling Away

I am studying Hebrews with another brother.  Earlier this evening, we looked at Hebrews 6 which contains this notoriously difficult warning passage in verses 4-8.

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.  For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God.  But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

The difficulty comes in figuring out the spiritual condition of the theoretical person.  In order to understand, we need to determine who fits the five-fold condition given:

          •  [having] once been enlightened

          •  [having] tasted the heavenly gift

          •  [having] shared in Holy Spirit

          •  [having] tasted the goodness of the word of God and the powers of the age to come

          •  [having] fallen away

If not for the final point, one would assume the person is a Christian.  But what of the last point?  Can a Christian fall away?  Yes.  Notice that there is no possibility of repentance as long as the person is experiencing the five-fold condition, but what if the last condition changes?  What of God's doing?  The Holy Spirit continues his work.

John Chrysostom, the fourth-century preacher put it this way in Homily IX: Hebrews vi:1-3.

What then (you say)?  Is there no repentance?  There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness.  And this is evident from many places.  “For,” says one, “doth not he that falleth rise again?  or he that turneth away, doth not he turn back to [God]?” (Jer. viii. 4.)  It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, “My little children of whom I travail in birth again, until Christ be formed in you.” (Gal. iv. 19.)  Only let us lay hold on repentance.

For behold the love of God to man!  We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life.  Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things.  Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

Chrysostom then gives the application given in full.

What then is the medicine of Repentance and how is it made up? First, of the condemnation of our own sins; “For” (it is said) “mine iniquity have I not hid” (Ps. xxxii. 5); and again, “I will confess against myself my lawlessness unto the Lord, and Thou forgavest the iniquity of my heart.” And “Declare thou at the first thy sins, that thou mayest be justified.” (Isa. xliii. 26.) And, “The righteous man is an accuser of himself at the first speaking.” (Prov. xviii. 17 .)
Secondly, of great humbleness of mind: For it is like a golden chain; if one have hold of the beginning, all will follow. Because if thou confess thy sin as one ought to confess, the soul is humbled. For conscience turning it on itself causeth it to be subdued.

Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” (Ps. li. 17.) For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself riseth not up. Such is contrition of heart: though it be insulted, though it be evil entreated, it is quiet, and is not eager for vengeance.

And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, “every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” (Ps. vi. 6.) And again, “For I have eaten ashes as it were bread, and mingled my drink with weeping.” (Ps. cii. 9.)

And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of repentance. And as there is a medicine among the physicians’ helps which receives many herbs, but one is the essential, so also in case of repentance this is the essential herb, yea, it may be everything. For hear what the Divine Scripture says, “Give alms, and all things shall be clean.” (Luke xi. 41 .) And again, “By alms-giving and acts of faithfulness sins are purged away.” (Prov. xvi. 6.) And, “Water will quench a flaming fire, and alms will do away with great sins.” (Ecclus. iii. 30.)
Next not being angry with anyone, not bearing malice; the forgiving all their trespasses. For, it is said, “Man retaineth wrath against man, and yet seeketh healing from the Lord.” (Ecclus. xxviii. 3.) “Forgive that ye may be forgiven.” (Mark xi. 25.)

Also, the converting our brethren from their wandering. For, it is said, “Go thou, and convert thy brethren, that thy sins may be forgiven thee.” And from one’s being in close relations with the priests, “and if,” it is said, “a man hath committed sins it shall be forgiven him.” (Jas. v. 15.) To stand forward in defense of those who are wronged. Not to retain anger: to bear all things meekly.

I do not condone all of the above, however, the point is made: repentance can and will come when God works in them by the Holy Spirit and the word of God.