Hebrews 10:29

δοκεῖτε. This word is parenthetic, and does not affect the construction.

τιμωρίας. The word for “punishment” in the N.T. is in every other passage κόλασις, which means, in accordance with its definition, and in much of its demonstrable usage, “remedial punishment.” Here the word (though the difference is not observed by our A. V., which has created so many needless variations, and obliterated so many necessary distinctions) means “vengeance” or “retribution.” It need hardly be said that “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. It is also obvious that we misuse Scripture when we press casual words to unlimited inferences. “Vengeance” is here used because (1) the author is alluding to defiant and impenitent apostates, in language derived from the earthly analogies, and (2) because he is referring to the temporal ruin and overthrow of the Jewish polity at the fast-approaching Day of Christ’s Coming. The passage which he proceeds to quote (Deuteronomy 32:35) refers directly to national and temporal punishments. The verb τιμωρεῖν is only used twice in the N. T. (Acts 22:5; Acts 26:11)—both times of the persecution of Christians by Saul.

καταπατήσας. The writer could hardly use stronger language to imply the extremity of wilful rebellion which he has in view. It scarcely applies to any except blaspheming infidels and to those Jews who have turned the very name of Jesus in Hebrew into an anagram of malediction, and in the Talmud rarely allude to Him except in words of scorn and execration.

τὸ αἶμα τῆς διαθήκης. He uses the same phrase in Hebrews 13:20; and naturally, since the thoughts are full of the analogy of Jewish sacrifices.

κοινόν. Lit., “a common thing,” i.e. either “unclean” or “valueless.” Clearly such conduct as this must be the nearest approach we can conceive to “the sin against the Holy Ghost,” “the unpardonable sin,” “the sin unto death,” for which no remedy is provided in any earthly means of grace (Matthew 12:31; 1 John 5:16).

ἐνυβρίσας. Lit., “insulted”; e.g. “by blasphemy against the Holy Ghost” (Matthew 12:31-32). It is possible to grieve utterly that Holy Spirit (Ephesians 4:30) and so to become “reprobate.” The apostates whose case is here imagined despise alike the Father (Hebrews 5:5), the Son, and the Holy Spirit (Hebrews 6:4-6). They reject the very promises of their baptismal profession and abnegate the whole economy of grace. The verb ἐνυβρίζειν occurs here only in the N. T. It may also govern the dative.