Heb 10:26-27 | Barnes | STEP | Verse 26. For if we sin willfully after that we have received the knowledge of the truth . If, after we are converted and become true Christians, we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like , has given rise to much difference of opinion. But that the above is the correct interpretation seems evident to me from the following considerations: (1.) It is the natural and obvious interpretation, such as would occur probably to ninety nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine. (2.) It accords with the scope of the epistle, which is to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected. (3.) It is in accordance with the fair meaning of the language--the words, "after that we have received the knowledge of the truth," referring more naturally to true conversion than to any other state of mind. (4.) The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned "wilfully," must look on fearfully to the judgment, without a possibility of being saved. There are multitudes of cases where such persons are saved. They willfully resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God. (5.) It is true, and always will be true, that if a sincere Christian should apostatize, he could never be converted again. . The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour, and no more efficacious blood of atonement. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatize, he must look forward only to the terrors of the judgment, and to final condemnation. Whether this, in fact , ever occurs, is quite another question. In regard to that inquiry, see , and following. If this view be correct, we may add, that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Ghost," or "the unpardonable sin." The word rendered "wilfully"--εκουσιως -- occurs nowhere else in the New Testament, except in , where it is rendered willingly --" taking the oversight thereof [of the church] not by constraint, but willingly ". It properly means, willingly , voluntarily, of our own accord , and applies to cases where no constraint is used. It is not to be construed here strictly , or metaphysically , for all sin is voluntary, or is committed willingly, but must refer to a deliberate act , where a man MEANS to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost. But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins, (see ) and following and his object here is not to set forth the danger of such sins, but to guard Christians against apostasy from their religion. In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance , ( . Comp. ,) and sins of presumption ; sins that are deliberately and intentionally committed. See . The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion. There remaineth no more sacrifice for sins . Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked. See . The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost. (a) "if we sin willfully"

Hebrews 10:26-27

Verse 26. For if we sin willfully after that we have received the knowledge of the truth. If, after we are converted and become true Christians, we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like Heb 6:4-6, has given rise to much difference of opinion. But that the above is the correct interpretation seems evident to me from the following considerations:

(1.) It is the natural and obvious interpretation, such as would occur probably to ninety nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine.

(2.) It accords with the scope of the epistle, which is to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected.

(3.) It is in accordance with the fair meaning of the language--the words, "after that we have received the knowledge of the truth," referring more naturally to true conversion than to any other state of mind.

(4.) The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned "wilfully," must look on fearfully to the judgment, without a possibility of being saved. There are multitudes of cases where such persons are saved. They willfully resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.

(5.) It is true, and always will be true, that if a sincere Christian should apostatize, he could never be converted again. Heb 6:4-6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour, and no more efficacious blood of atonement. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatize, he must look forward only to the terrors of the judgment, and to final condemnation. Whether this, in fact, ever occurs, is quite another question. In regard to that inquiry, see Heb 6:4, and following. If this view be correct, we may add, that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Ghost," or "the unpardonable sin." The word rendered "wilfully"--εκουσιως -- occurs nowhere else in the New Testament, except in 1Pet 5:2, where it is rendered willingly--" taking the oversight thereof [of the church] not by constraint, but willingly". It properly means, willingly, voluntarily, of our own accord, and applies to cases where no constraint is used. It is not to be construed here strictly, or metaphysically, for all sin is voluntary, or is committed willingly, but must refer to a deliberate act, where a man MEANS to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost. But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins, (see Rom 7:1) and following and his object here is not to set forth the danger of such sins, but to guard Christians against apostasy from their religion. In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance, (Lev 4:2,13,22,27, 5:15; Nu 15:24,27-29. Comp. Acts 3:17, 17:30,) and sins of presumption; sins that are deliberately and intentionally committed. See Ex 21:14, Nu 15:30, De 17:12, Ps 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion.

There remaineth no more sacrifice for sins. Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked. See Heb 6:6. The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost.

(a) "if we sin willfully" Nu 15:30, Heb 6:4 Verse 27. But a certain fearful looking for of judgment. The word "certain" here does not mean fixed, sure, inevitable, as our translation would seem to imply. The Greek is the same as "a τις fearful expectation," etc. So it is rendered by Tindall. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension" or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.

And fiery indignation. Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.

Which shall devour the adversaries. All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.

(b) "fiery indignation" Zeph 1:18, 3:18