es a 2 se 0 ee ee * See a good note by Alford, Commentary ad loc.
Cx. VI] THE EPISTLE TO THE HEBREWS. 445
Tasted of the heavenly gift (yevcapucvous tis Swpeds Ths éroupaviov). For yevoauévous tasted, comp. ch. ii. 9. The meaning is, have consciously partaken of. Comp. 1 Pet. ii. 3, and tpwyev eateth, J. vi. 56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together.*
Partakers of the Holy Ghost (yerdyous wvevuatos dylov). “ Heavenly gift” emphasises the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality.
5. The good word of God (xaddv Be0d pia). The gospel of Christ as preached. Comp. ch. ii. 8. To the word are attached life (Acts v. 20); spirit and life (J. vi. 63); salva- tion (Acts xi. 14); cleansing (Eph. v. 26); especially the impartation of the Spirit (J. iii. 84; Acts v. 82; x. 44; Eph. vi. 17; Heb. ii. 4).
Powers of the world to come (duvapeis wéAXoOvTos aidvos). Not foretastes of heavenly bliss. Zhe world to come is the world of men under the new order which is to enter with the fulfilment of Christ’s work. See on these last days, ch. i. 2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves.
6. If they shall fall away («al tapamecovras). Lit. and having fallen away. Comp. méon fall, ch. iv. 11. Tapaziér- rev, N. T.°. It means to deviate, turn aside. Comp. LXX, Ezek. xiv. 18; xv. 8.
To renew them again (wadw dvaxawifev). The verb N. T.°. ’Avakawvodv to renew, 2 Cor. iv. 16; Col. iii. 10.
* The number and variety of explanations of the heavenly gift are bewild- ering: the Lord’s Supper; regeneration in general, as distinguished from the special communication of the Spirit in baptism ; persuasion of eternal life ; righteousness ; forgiveness of sins; peace which results from forgive- ness; faith; the gospel; the heavenly light which produces the enlighten- ment; the abundant grace of Christianity.
446 WORD STUDIES IN THE NEW TESTAMENT. ([Cu. VI.
Seeing they crucify to themselves— afresh (avactaup- ovvras éavtois). In the Roman classical use of the word, ava has only the meaning wp: to nail wp on the cross. Here in the sense of anew, an idea for which classical writers had no occasion in connection with crucifying.* ‘“Eavtois for them- selves. So that Christ is no more available for them. They declare that Christ’s crucifixion has not the meaning or the virtue which they formerly attached to it.
The Son of God. Marking the enormity of the offence.
Put him to an open shame (arapaderyparifovras). N. T.°. Rarely in LXX. Comp. Num. xxv. 4, hang them up. From mapa beside, Sexvivat to show or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. Zo make an example of; thence to expose to publie disgrace. Aeciyua example, only Jude 7. Actyparifer to make a public show or example, Matt. i. 19; Col. ii. 16. See additional note at the end of this chapter.
7. The inevitableness of the punishment illustrated by a familiar fact of nature.
The earth (yj). Or the land. Personified. Comp. adro- patn 1 yn the land of ttself, Mk. iv. 28, see note.
Which drinketh in (4) move). Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it.
Herbs (Sordvnv). Grass, fodder. N. T.°.
* Principal Edwards, Expositor’s Bible, explains, ‘‘they cannot be re- newed after falling away if they persist in crucifying.’? Surely nothing could be farther from the writer’s meaning. Some of the older commentators, referring renew them to baptism, take crucify and put to an open shame as explanatory of dvakaivlgew, thus: to renew them to repentance which would be a recrucifying. They refer to Paul’s declaration, Rom. vi. 3, that in baptism is signified the crucifixion of the old man with Christ. If baptism were repeated, Christ would be recrucified. But Christ is not crucified in baptism ; only the old man.