There are also two solemn passages in the Epistle to the Hebrews (vi. 4-6; x. 26-31). The first of these declares that it is impossible for men who once experienced all the enlightening and sweet influences of God, "and then fell away," to be renewed again unto repentance. But falling upon the road is very different from thus falling away, or how could Peter have been recovered? Their fall is total apostasy, "they crucify to themselves the Son of God afresh, and put Him to an open shame." They are not fruitful land in which tares are mingled; they bear only thorns and thistles, and are utterly rejected. And so in the tenth chapter, they who sin wilfully are men who tread under foot the Son of God, and count the blood of the covenant an unholy thing, and do despite (insult) unto the Spirit of grace.
Again we read that in the last time there will arise an enemy of God so unparalleled that his movement will outstrip all others, and be "_the_ falling away," and he himself will be "the man of sin" and "the son of perdition," which latter title he only shares with Iscariot. Now the essence of his portentous guilt is that "he opposeth and exalteth himself against all that is called God or that is worshipped": it is a monstrous egotism, "setting himself forth as God," and such a hatred of restraint as makes him "the lawless one" (2 Thess. ii. 3-10).
So far as these passages are at all definite in their descriptions, they are entirely harmonious. They describe no sin of the flesh, of impulse, frailty or passion, nor yet a spiritual lapse of an unguarded hour, of rash speculation, of erring or misled opinion. They speak not of sincere failure to accept Christ's doctrine or to recognise His commission, even though it breathe out threats and slaughters. They do not even apply to the dreadful sin of denying Christ in terror, though one should curse and swear, saying, I know not the man. They speak of a deliberate and conscious rejection of good and choice of evil, of the wilful aversion of the soul from sacred influences, the public denial and trampling under foot of Christ, the opposing of all that is called God.
And a comparison of these passages enables us to understand why this sin never can be pardoned. It is because good itself has become the food and fuel of its wickedness, stirring up its opposition, calling out its rage, that the apostate cannot be renewed again unto repentance. The sin is rather indomitable than unpardonable: it has become part of the sinner's personality; it is incurable, an eternal sin.