Hebrews 10:26-31

CRITICAL AND EXEGETICAL NOTES

Hebrews 10:26. Sin wilfully.—Such sins contrast with sins of ignorance, frailty, and error. Involving the will, they put men outside the influence of remedial or recovering agencies. No more sacrifice for sins.—Lit. “no sacrifice for sins is any longer left to them.” They wilfully reject that, and there is no other for them. It is distinctly assumed that the man keeps in this wilful mind. If he comes to a better mind, he comes within the range of the sacrifice that has been provided. “The writer does not say that they have exhausted the infinite mercy of God, nor can we justly assert that he held such a conclusion; he only says that they have, so long as they continue in such a state, put themselves out of God’s covenant, and that there are no other covenanted means of grace.”

Hebrews 10:27. Fiery indignation.—R.V. “a certain fearful expectation of judgment, and a fierceness of fire.” Lit. “a jealousy of fire.” The Hebrew suggests “vehement displeasure.” Compare Hebrews 12:29; Psalms 79:5. Devour the adversaries.—Not sinners generally, but specifically the impenitent Jews and the wilful apostates from the Christian faith, “All who oppose themselves to the character, claims, and kingdom of Christ.” Farrar’s hint concerning the limitation of this threatening deserves careful consideration: “It is at least doubtful whether the writer meant to imply anything beyond that prophecy of doom to the heirs of the old covenant which was fulfilled a few years later, when the fire of God’s wrath consumed the whole system of a Judaism which had rejected its own Messiah.”

Hebrews 10:29. Punishment.—Here the word used (τιμωρίας) means “vengeance,” or “retribution.” “Vindictive punishment can only be attributed to God by the figure of speech known as anthropopathy, i.e. the representation of God by metaphors drawn from human passions.” Trodden underfoot.—A strong figure taken from our way of treating a thing that we despise. Blood of the covenant.—See Hebrews 13:20. Done despite unto.—Openly insulted; ἐνυβρίσας, only here in New Testament; treating with spite, malignity, or contempt. Spirit of grace.—The Spirit who bestows grace, i.e. gospel favours and privileges. It is not, however, quite clear that the Holy Ghost is referred to.

MAIN HOMILETICS OF THE PARAGRAPH.— Hebrews 10:26

The Judgment of the Wilful.—If others remind the Jewish Christians of the authority, inspiration, and value of the Mosaic ceremonial system, this writer will remind them of the solemn sanctions of that system. If he has proved to them that the dispensation of which Christ is the head is in every way superior, it follows that the sanctions will be found altogether more searching and severe.

I. The sanctions of the Jewish dispensation (Hebrews 10:28).—Moses’ law was most considerate and merciful in dealing with sins of frailty, lapses through inadvertence, weakness, and ignorance. Its rites and ceremonies provided for all kinds of sin arising out of human infirmities. Its severity is often dwelt on; its mercifulness is far more remarkable than its severity. But for wilful sin based on knowledge that what was done was sin it had no sacrifice. Let it be fully proved by witnesses that a man has wilfully done what he knew to be sin, and then he is recognised as a man who has set at nought Moses’ law, and he must die without compassion. Every care must, however, be taken to ensure that the man’s wrong was persistently wilful, and that it was intelligently wilful, being based on knowledge. It is necessary to press this point very closely, because upon it the comparison of this paragraph depends.

II. The sanctions of the spiritual dispensation.—Merciful in all matters of frailty, it also is severe, with a yet intenser severity, in all matters of wilfulness upon and after knowledge and experience. Lapses or slidings from the faith in Christ are not dealt with here, but wilful departures from the faith after having confessed it. Apostasy which implies resolute wilfulness is here indicated. “If we sin wilfully, after that we have received the knowledge of the truth.” In the passage four things are presented for our consideration:

1. The true significance of such wilful apostasy. It might seem only giving up one particular phase of religion, and falling back upon an older. It might be represented as a loosening of hold on the uncertain, and gripping tight that which had been the confidence of men through long ages. But all such representations only obscured the solemn truth, and confirmed men in their wrong-doing. See the wilful departure from Christ aright, and it has a most terrible threefold significance, which the writer does indeed present in the line of Old Testament figures and associations, but which readily impress their solemnity on every heart. It really is such an insult to Christ, as
(1) would be involved in treading underfoot the Son of God. It is such an awful meanness as
(2) counting the blood of the covenant, by which the man was sealed over to Christ for ever, a thing to be lightly trifled with—an unholy thing. It is even
(3) doing despite unto the Spirit of grace. In the common associations of men it is thought an insulting thing for a man to throw up his membership. What must it be to apostatise from Christ, after a man has professed to have obtained through Him eternal salvation?
2. The hoplessness of such apostasy regarded as a moral condition. For it should be clearly seen that no merely intellectual doubting is here dealt with. The apostasy is a settled feeling of the heart, and a resolute determination of the will. It is a hopeless moral state, which may find expression in a specific act. It is hopeless because it is immoral. The bringing of further proofs may persuade the intellect; but if the sacrifice of Christ has made its persuasions of the heart and the will, and then that persuasion is put away, refused, and resisted, it is plain that that sacrifice can no longer be used as persuasion; and there is no other, no higher moral force that can be exerted upon the man; and so his case has become necessarily a hopeless one—unshielded the man stands exposed to the full blasts of the Divine indignation. “There remaineth no more a sacrifice for sin, but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries.”

3. The punishment of such apostasy which is inevitable. He who ventures outside the shelter stands exposed to the storm. Figures alone, such as that of fire, can convey to human minds fitting ideas of Divine indignation and wrath. All punishment is necessarily relative to the being punished; and we have to realise what punishment of a spiritual being, such as man is, may possibly be. Scripture uses two words, both of which are of awful significance—“eternal punishment,” and “eternal death.”
4. The warning which the possibility of such apostasy should prove to those who are exposed to malign influences and subtle temptations. Take heed lest you yield even a step; it may be putting your foot upon a slide, and before you are aware you may have drifted away. See how “fearful a thing it is to fall into the hands of the living God,” as you must if you are found outside that shelter and resting-place which you have in Christ. Hold fast your profession. Help one another to hold fast. For Christ’s sake, for your own sake, for each other’s sake, hold fast.

Note on “sinning wilfully.”—The word “wilfully” stands in contrast with sins of weakness, ignorance, and error. If the writer meant to say that, after the commission of heinous and wilful sins, “there remaineth no more sacrifice for sins,” this would not only be the most terrible passage in Scripture, but would do away with the very object of redemption, and the possibility of any forgiveness of sins. It would, as Kurtz says, “be in its consequences truly subversive and destructive of the whole Christian soteriology.” But the meaning rather is, “if we are willing sinners,” “if we are in a state of deliberate and voluntary defiance to the will of God.” He is alluding not only to those sins which the Jews described as being committed presumptuously “with uplifted hand” (Numbers 15:30; Psalms 19:13—see Hebrews 6:4, Hebrews 12:16), but to the deliberate continuity of such sins as a self-chosen law of life; as, for instance, when a man has closed against himself the door of repentance, and said, “Evil, be thou my good.” Such a state is glanced at in 2 Peter 2:20; Matthew 12:43.—Farrar.

SUGGESTIVE NOTES AND SERMON SKETCHES

Hebrews 10:26. No other Sacrifice.—There remaineth no longer a sacrifice for sins, so far as they are concerned, because that offering of Jesus which they deliberately reject has abolished all the earlier sacrifices. The observances and ceremonies of Judaism, which had been full of meaning while they pointed to Him that was to come, have lost all their virtue through His coming. Nay more, for such sin as this, the sin of knowing and wilful rejection of the only Sin-offering, God has provided no other sacrifice.—Dr. Moulton.

Apostasy is Perdition.—If you make defection from Christianity, and renounce your hope and trust in the atoning sacrifice of Christ, no other is provided, or can be provided, for you—no other makes real atonement for sin; this being renounced, therefore, your case is desperate. The sacrifice under the new covenant is never, like the Jewish offerings, to be repeated. Apostasy from your present religion, then, is final perdition.—Moses Stuart.

No Sacrifice for Some Sins.—There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement.—Matthew Henry.

Only One Atoning Sacrifice.—They have rejected the work of Christ, and it cannot be done for them over again. There is one atoning sacrifice, and that they have repudiated. He does not say that they have exhausted the infinite mercy of God, nor can we justly assert that he held such a conclusion; he only says that they have, so long as they continue in such a state, put themselves out of God’s covenant, and that there are no other covenanted means of grace. For they have trampled underfoot the offer of mercy in Christ, and there is nosalvation in any other (Acts 4:12).—Farrar.

Falling from Grace.—He only who stands high can fall low. A lively reference in the soul to what is good is necessary, in order to be thoroughly wicked; hence man can be more reprobate than the beasts, and the apostate angels than apostate man.—Tholuck.

Hebrews 10:30. God the Hater of Sin.—God stands between the right and the wrong, not looking pleasant on the one and equally pleasant on the other; not looking as the sun looks, with a benignant face on the evil and on the good; and not as man looks, with only a less benignant face upon the evil. He stands with all the fervour of His infinite love and all the majesty of His unlimited power,—approving good, and legislating for it on the one side; and disapproving evil, and abhorring it, and legislating it down to the dust, and beneath the dust, into infamy and eternal penalty on the other side. And if there be one truth that speaks throughout the Bible like the voice of God, and resounds with all the grandeur of Divine intonation, it is the truth that God does not look with an equal eye upon the evil and the good, that He is a discriminator of character, a lover of that which is right, and a hater of that which is wrong.—H. Ward Beecher.

Vengeance.—To our minds this word conveys a meaning which makes it unsuitable for application to God. It is hardly possible for us to separate personal feeling, and unrestrained passion, from it. The Bible idea of the term is best understood by thinking of the family goël, avenger, or as it is in Numbers 35, revenger of blood. That family revenger took vengeance; he was bound to take vengeance; but he imported no personal feeling into his vindication of outraged family sanctities. Vengeance was the solemn duty of his position, office, and relation. With such an association we may rightly conceive of vengeance as applied to God.

ILLUSTRATIONS TO CHAPTER 10

Hebrews 10:27. Fear of the Judgment.—Jerome used to say, that it seemed to him as if the trumpet of the last day was always sounding in his ear, saying, “Arise, ye dead, and come to judgment.” The generality, however, think but little of this awful and important period. A Christian king of Hungary being very sad and pensive, his brother, who was a gay courtier, was desirous of knowing the cause of his sadness. “Oh, brother,” said the king, “I have been a great sinner against God, and know not how to die, or how to appear before God in judgment.” His brother, making a jest of it, said, “These are but melancholy thoughts.” The king made no reply; but it was the custom of the country, that if the executioner came and sounded a trumpet before any man’s door, he was presently led to execution. The king, in the dead of the night, sent the executioner to sound the trumpet before his brother’s door; who, hearing it, and seeing the messenger of death, sprang into the king’s presence, beseeching to know in what he had offended. “Alas! brother,” said the king, “you have never offended me. And is the sight of my executioner so dreadful? and shall not I, who have greatly offended, fear to be brought before the judgment-seat of Christ?”