Heb. 6: 6 is the remaining passage. The whole of chapter 5: and 6: 1-6 should be

read. It is a question of going on unto perfection. Those who are addressed were once

enlightened, they had tasted the good word of God, and the powers of the coming age;

these were not unbelievers, they had gone on, they had attained to some acquaintance

with the good things to come. Now if such fall away, draw back to perdition, there can

be no renewing such to repentance. The type of Israel in the wilderness has already

prepared for this. When the spies had brought their report, when the people had evidence

of the fruit before their eyes, when they then failed through unbelief, they were turned

back to wander and die in the wilderness. When they would have afterwards entered the

land they found it to be impossible.

In Heb. 12: is another figure equally decisive.  Esau despised his birthright.

Afterwards he sought a blessing, and when he would have inherited the blessing he was

rejected, for he found no place for repentance though he sought it carefully with tears. So

in Heb. 6: To turn back was fatal. The death of Christ, and the shedding of His blood,

had redeemed them; like Israel they had come out of Egyptian bondage, and crossed the

Red Sea, they had passed from death unto life, yet they were in danger of failing, of

coming short, of turning back. "Thou turnest man to destruction", wrote Moses of the

wilderness wandering. So in Heb. 6: It is impossible to renew again to repentance those

who against light and teaching turn back.  Such, continues Heb. 6:, "Crucify to

themselves the Son of God afresh and put Him to an open shame". Such practically side

with the flesh and the world in their mind. Possibly they would deny the charge with

vehemence. But, if the fresh is allowed to lead them back from the land of promise, and

if the world allures them by its seductions, if they lust after the fleshpots of Egypt, the

onions and the garlic, if their soul loathes the bread from heaven, then, although they may

be redeemed by the death and the blood of God's Passover, and stand upon the other side

of the Red Sea, yet the cross and its blessings is not for them. "Saved, yet so as by fire"

will be the verdict.

Thus we conclude our review of the doctrine of the cross and we believe that the

passages cited demonstrate that the cross of Christ is something more advanced than the

wider references to His death and atoning blood. The death may be as universal as

Adamic death. The blood is not quite so wide in its application, being either associated

with a covenant, or with faith. The cross is narrower still. It is connected with suffering,

self-denying discipleship, and the crown of glory that follows.

So far as the type used in Hebrews is concerned, the effect of the cross is experienced

by the few; of all the thousands who left Egypt two adults only entered "the rest that

remained". (?)

We trust that these very weighty considerations may be used of God to open our eyes

to see the things that differ, that we may be unashamed in that day, through being made

willing to share His shame in this. REMEMBER LOT'S WIFE.