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Hebrews
10:26-27 Commentary |
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Hebrews 10:26 For
if we go on
sinning
willfully
after
receiving the
knowledge of
the
truth, there
no
longer
remains a
sacrifice for
sins,
(NASB:
Lockman) |
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Greek:
Ekousios
gar
amartanonton
emon
meta
to
labein
ten
epignosin
tes
aletheias,
ouketi
peri
amartion
apoleipetai
thusia
Amplified: For if we go on deliberately and willingly sinning after once
acquiring the knowledge of the Truth, there is no longer any sacrifice
left to atone for [our] sins [no further offering to which to look
forward].
(Amplified
Bible - Lockman)
Barclay: For, if we deliberately sin after we have received full knowledge
of the truth, no sacrifice for sin is left. (Westminster
Press)
NLT: Dear friends, if we deliberately continue sinning after we have
received a full knowledge of the truth, there is no other sacrifice
that will cover these sins. (NLT
- Tyndale House)
Phillips: Now if we sin deliberately after we have known and accepted the
truth, there can be no further sacrifice for sin for us (Phillips:
Touchstone)
Wuest: For if we go on sinning willfully after having received a full
knowledge of the truth, no longer for sins does there remain a
sacrifice, (Eerdmans)
Young's Literal: For we -- wilfully sinning after the receiving the full knowledge
of the truth -- no more for sins doth there remain a sacrifice,
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Remember on this controversial passage just as in Hebrews 6, that accurate
interpretation demands good exegesis = taking out of the text what is there,
not eisegesis, putting into the text what is not there to fit our
"theological" persuasion. Ask your Teacher the Spirit of Truth to lead you
into all the Truth (Jn 14:26, 16:13, 1Cor 2:12)
FOR IF WE GO
ON SINNING WILLFULLY: hekousios gar hamartanonton (PAPMPG) hemon:
(He 6:4, 5, 6; Leviticus 4:2,13; Numbers 15:28, 29, 30, 31;
Deuteronomy 17:12; Psalms 19:12,13; Daniel 5:22,23; Matthew
12:31,32,43, 44, 45; John 9:41; 1Timothy 1:13; 2Peter 2:20, 21, 22;
1John 5:16) (Luke 12:47; John 13:17; 15:22, 23, 24; 2Thessalonians
2:10; James 4:17)
This verse adds seriousness to the exhortation of v25 not to abandon meeting
together with other Christians. This recalls John’s warning in 1Jn 2:19
concerning those who “went out from us.” They had known the way of life, but
had not chosen to avail themselves of it, and one early sign of heart
apostasy is an unwillingness to continue association with true believers. Such a person, regardless of outward appearances, had never truly
committed his faith and life to Christ in the first place (1Jn 2:19).
Paul and James also wrote of people who profess a connection with the
Christian faith, but who subsequently fail to continue and thus show they
are not genuine believers (1Cor 5:11; 6:9, 10, 11; 2Cor 13:5; Col 1:21, 22, 23, Titus 1:16; Jas 2:14-26).
Although he includes himself in this warning (just like in Heb 2:3)
note that he switches pronouns in He 10:29 to "he" and see writer's qualification
and
clarification ><> "we" in Heb 10:39.
Both the tense of the verb (present continuous action in Greek), they go on
sinning , and the word "willfully" show us that it is not any one particular
sin in view here. It is the extent and willfulness that is in view here. The
unpardonable sin is not a particular kind of sin, but a particular extent
and willfulness of sinning against great grace , until one becomes like Esau
and cannot repent (12:16,17).
Willfully-carries idea of deliberate intention
that is habitual without being forced or pressured...this IS A PERSONAL
CHOICE TO DELIBERATELY REBEL AGAINST THE TRUTH GOD HAS GRACIOUSLY REVEALED!)
The verb is PAP genitive absolute
used to express a condition. This does not refer to "sins of ignorance"
(Heb 9:7) or weakness, but to those that are planned out, determined, done
with forethought. The difference between sins of ignorance and sinning
willfully is much like the difference between involuntary manslaughter and
first-degree murder.
A similar picture is presented in Heb 2:1,3 as letting NT truth slip away,
in Heb 3:7, 8 as hardening the heart against the Holy Spirit, in He 6:4,5,6
as falling away and crucifying the Son of God and Heb 12:25.
Present tense (continual, habitual) sinning alone would be enough to point
to the person's nature (1Jn 3:8)
The NIV has properly translated the opening phrase of v26 as, if we
deliberately keep on sinning. It is not a sin one can stumble into suddenly.
It is not the normal falterings of a Christian still learning how to walk in
the Spirit. It has been well termed “the leukemia of non-commitment.”
Willfully-carries idea of deliberate intention that is
habitual):
Nu 15:30,31= defiantly (yad min = hand above) = GK en cheiri
huperephanias (With a raised fist so to speak ~ a conscious effort to appear
conspicuously above others ~ arrogance, pride ><> Dt 17:2-7 ><> Ex 21:14 =
"acts presumptuously" Such sins also excluded the individual from sanctuary
in the cities of refuge (cf. Dt 19:11,12,13). ><> Obstinate Israel's attempt
to take Canaan after Moses said God would not be with them ~ presumptuous
Dt1:43, Nu14:44
Note emphasis is on WILLFULNESS of the sin = voluntarily, of one’s own
accord as opposed to sins committed inconsiderately, and from ignorance or
weakness. Greek stresses the habitual aspect of the sin. The immediate
context defines that sin as one of the continued forsaking of the means of
grace at the services of the Christian assemblies, and the habitual
commission of the sin defined in 10:29. Willfully as opposed to sins
committed inconsiderately, and from ignorance or weakness. cp Heb9:7
sins...committed in ignorance.
Intentional sinners faced the temporal judgment of being cut off from the
covenant people and of the possibility of death at the hand of Yahweh
(Lv17:4, 9; Nu9:13). Under the Mosaic Covenant the penalty for deliberate
sin was loss of physical life.
Hekousios "SINS" are not sins of ignorance or weakness, but those that are
planned out, determined, done w forethought. The difference between sins of
ignorance and sinning willfully is much like the difference between
involuntary manslaughter and first-degree murder. Hekousios is habitual. It
not only is deliberate, but is an established way of thinking and believing.
It is the permanent renunciation of the gospel, the permanent forsaking of
God’s grace.
A believer may sometimes lapse into sin and stray from intimacy with the
Lord and with His people. But, unless the Lord disciplines him and takes him
to heaven, he will come back. He will be too much under conviction to stay
away permanently. In the meanwhile, he will be robbed of joy and peace and
of many other blessings.
AFTER
RECEIVING THE KNOWLEDGE OF THE TRUTH: meta to labein (AAN) ten
epignosin tes aletheias ouketi peri hamartion apoleipetai (3PPPI)
thusia:
See esp Titus 1:1, for what this
knowledge should be associated with. Heb10:26
Knowledge (1922)(epignosis
from verb epiginosko from epí = upon + ginosko =
to know) is a strengthened or intensified form of "gnosis" and
conveys the thought of a more full, larger and thorough knowledge. It
also conveys the idea of an intimate and personal relationship than
the simple term. Vine says the verb form epiginosko suggests
generally a directive, a more special, recognition of the object known
than ginosko.
There are a few
resources that suggest there is very little difference between
gnósis and epignosis. This discussion holds the opinion
that epignosis does have subtle but real differences.
Epígnosis
refers to exact, complete, thorough, accurate, experiential
knowledge, not just abstract, intellectual, head knowledge of God or
even facts about Him. Epígnosis
always describes moral and religious knowledge in the NT and
especially refers to full and comprehensive knowledge of God’s will
that rests on the knowledge of God and of Christ found today in His
Word.
Alford
quotes Delitzsch as saying:
When epignosis is used,
there is the assumption of an actual direction of the spirit to a
definite object and of a real grasping of the same: so that we may
speak of a false gnósis, but not of a false epignosis.
And the Writer (of Hebrews - referring to
Heb 10:26)
For if we go on sinning willfully
after receiving the knowledge (epignosis) of the truth, there
no longer remains a sacrifice for sins"), by the use of this word,
gives us to understand that he means by it not only a shallow
historical notion about the Truth, but a living believing knowledge of
it, which has laid hold of a man and fused him into union with
itself.” Thus it is clear that the Jew who committed this sin, was
fully informed by the Holy Spirit of the issues involved between the
First Testament and the New Testament, and also of the meaning and the
implications of the New Testament, (see note
Hebrews 6:4,
“who were once enlightened”) and therefore, he sinned with his eyes
wide open." (Wuest's Word Studies from the Greek New Testament)
Wuest commenting on 2Peter
1:2 writes that
Knowledge” or epignosis is
full, perfect, precise knowledge as opposed to gnósis,
imperfect, partial knowledge. Strachan says: “epígnōsis,
‘involving the complete appropriation of all truth and the unreserved
acquiescence in God’s will, is the goal and crown of the believer’s
course’ (Lightfoot) … epignosis implies a more intimate and
personal relationship than gnósis. It would be a useful word,
seeing that gnósis had become associated with Gnosticism, then
incipient in the Church.… Grace and peace are multiplied in and
through this more intimate heart knowledge of Jesus Christ, in
contrast to a mere barren gnósis. ” “Knowledge” is locative of
sphere and instrumental of means. This grace and peace are in the
sphere of this knowledge and are produced by it. The particular word
for “knowledge” here, epignosis, speaks of experiential
knowledge, that is, knowledge gained by experience. This knowledge of
the Lord Jesus possessed by the believer therefore, is not a mere
intellectual knowledge of the facts concerning Him acquired by a study
of the Gospels, for instance, but a heart experience of what and who
He is gained by such a study plus a personal association with Him by
means of the Word and the ministry of the Holy Spirit. It is a person
with Person knowledge through intimate fellowship. (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
or
Logos)
Trench notes that
Of epignosis, as compared
with gnosis, it will be sufficient to say that epí must
be regarded as intensive, giving to the compound word a greater
strength than the simple possessed." He goes on to explain that "Paul,
it will be remembered, exchanges the ginosko, which expresses
his present and fragmentary knowledge, for epignosomai when he would
express his future intuitive and perfect knowledge (1
Cor 13:12 "For now we see in a mirror dimly, but then face
to face; now I know (ginosko) in part, but then I shall know
fully (epiginosko) just as I also have been fully known
(epiginosko). Trench explains that the idea in epignosis is
that "It is bringing me better acquainted with a thing I knew before;
a more exact viewing of an object that I saw before afar off. That
little portion of knowledge which we had here shall be much improved,
our eye shall be raised to see the same things more strongly and
clearly.’ All the uses of epignosis which St. Paul makes,
justify and bear out this distinction (see notes
Romans 1:28;
3:20;
10:2;
Ephesians 4:13;
Philippians 1:9;
1Ti2:4;
2 Timothy 2:25;
cf.
Heb10:26 hold pointer over links in
blue
for popup verse); this same intensive use of epignosis is borne
out by other similar passages in the NT (2Pe
1:2,
8;
2:20) and in the Septuagint (Pr
2:5;
Hos. 4:1;
6:6); and is recognized by the Greek Fathers." (Trench, R.
C. Synonyms of the New Testament. page 285)
Marvin Vincent says epignosis is
"Clear and exact knowledge. Always
of a knowledge which powerfully influences the form of the religious
life and hence containing more of the element of personal sympathy
than the simple gnósis knowledge, which may be concerned with
the intellect alone without affecting the character." Vincent goes on
to comment on Paul's use of epignosis in
Romans 3:20
("...by the works of the Law no flesh will be justified in His sight;
for through the Law comes the knowledge of sin.") noting that
"the knowledge of sin here (Ro
3:20) is not mere perception, but an acquaintance with sin
which works toward repentance, faith, and holy character." (Vincent,
M. R. Word studies in the New Testament. Vol. 3, Page 1-40)
In sum, epignosis denotes specific full knowledge, not general spiritual
knowledge (cf. Hebrews 6:4; 2Ti 2:25, 3:7 cf. God's desire = 1Ti 2:4). Though the
knowledge was not defective or incomplete, the application of the knowledge
was certainly flawed. Judas Iscariot is a good example of a disciple who had
no lack of knowledge, but lacked faith and became the arch-apostate.
Exact same phrase (the knowledge of the truth) in pastoral epistles!!! I
wonder why? 1Ti 2:4, 2Ti 2:25, 3:7, Titu1:1
THERE NO LONGER REMAINS A SACRIFICE FOR SINS: ouketi (absolutely no longer)
peri (concerning) hamartion (sins = plural) apoleipetai (3PPPI) thusia:
Remains
(620)
(apoleipo
from apo = from + leipo = lack, leave, forsake) means
literally to leave behind. Paul uses it in the active voice to describe
leaving behind of his cloak (see note
2 Timothy 4:13
cp the two other uses of the active voice -
2 Ti 4:20;
Titus 1:5)
The passive voice as used here in Hebrews means to be reserved or to remain,
to be left over. Apoleipo is apparently a technical term in wills in ancient Greek
writings.
Just
like Heb 6:6 (impossible to renew then again to repentance) warns of the
critical danger of turning from Christ’s once-for-all, perfect sacrifice
back to the shadows which could never make the worshiper perfect in
conscience.
If we sin willfully reveals that this act is deliberate. It parallels the
sin of Nu 15:30,31. When one willingly or defiantly disobeyed God, there was
no sacrifice for such apostasy. He had to die (Nu 15:35,36). This OT teaching
gives us a picture of the definition of "WILLFUL SINNING".
V28 seems to allude to Dt 17:2-7 which records that upon testimony of 2 or 3
witnesses, death by stoning was punishment for apostasy—going after and
serving false gods (Dt 17:2). Now in v29, the one who would despise the
person of Jesus and His ministry as High Priest is worthy of even greater
judgment. V29 (due to the verb and participles used) should not be
understood as judgment that has happened because of such apostasy, but as
judgment that would happen should such apostasy occur. The author places his
recipients and himself ("we" go on sinning) under this warning just as he
did in the earlier warnings. By so doing he demonstrates that the warnings
are intended for the saved as well as for the unsaved. Yet, here, as in
Heb6, the author does not say that anyone has committed this sin. He
describes what would happen, not what has happened. He is describing a
hypothetical situation. The severe admonition of this warning, and all
others in Scripture, is God’s means to ensure our perseverance.
SOME TRUE BELIEVERS MIGHT WORRY THEY HAD COMMITTED THIS SIN
Matthew Henry
has some comforting remarks writing that
"This text has been the occasion of great distress to some gracious souls;
they have been ready to conclude that every willful sin, after conviction and
against knowledge, is the unpardonable sin: but this has been their
infirmity and error. The sin here mentioned is a total and final apostasy,
when men with a full and fixed will and resolution despise and reject
Christ, the only Saviour, -- despise and resist the Spirit, the only
Sanctifier, -- and despise and renounce the gospel, the only way of
salvation, and the words of eternal life; and all this after they have
known, owned, and professed, the Christian religion, and continue to do so
obstinately and maliciously."
Dennis De Haan adds that since this
"text speaks of
trampling underfoot the precious Son of God...this warning, along with
Hebrews 6:1-8, has caused untold agony to many sensitive Christians. It’s as
if Satan uses Hebrews 6:4 and 10:26 to create hopelessness and despair. But
what do these passages teach? F. F. Bruce points out that they refer to
people who have deliberately abandoned reliance on the perfect sacrifice
of Christ. Raymond Brown said that theirs is not a single act of
falling away, but a state of willful, determined renunciation of all
dependence on Christ’s atoning work. God has no other plan for saving
those who regard Christ’s sacrifice as useless." |
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Hebrews 10:27 but
a
terrifying
expectation of
judgment and
THE
FURY OF A
FIRE WHICH
WILL
CONSUME THE
ADVERSARIES.
(NASB:
Lockman) |
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Greek:
phobera
de
tis
ekdoche
kriseos
kai
puros
zelos
esthiein
mellontos
tous
upenantious.
Amplified: [There is nothing left for us then] but a kind of awful and fearful
prospect and expectation of divine judgment and the fury of burning
wrath and indignation which will consume those who put themselves in
opposition [to God]. [Isa. 26:11.]
(Amplified
Bible - Lockman)
Barclay: All that we can expects is to wait in terror for judgment and for
that flaming wrath which will consume the adversaries of God. (Westminster
Press)
NLT: There will be nothing to look forward to but the terrible
expectation of God's judgment and the raging fire that will consume
his enemies. (NLT
- Tyndale House)
Phillips: but only a terrifying expectation of judgment and the fire of God's
indignation, which will one day consume all that sets itself against
him. (Phillips:
Touchstone)
Wuest: but a certain fearful expectation of judgment and fiery indignation
which is about to be devouring the adversaries. (Eerdmans)
Young's Literal: but a certain fearful looking for of judgment, and fiery zeal,
about to devour the opposers; |
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BUT A CERTAIN TERRIFYING EXPECTATION OF JUDGMENT
AND THE FURY OF A FIRE: phobera de tis ekdoche
kriseos kai puros zelos: (He 2:3; 12:25; 1Samuel 28:19,20; Isaiah
33:14; Daniel 5:6; Hosea 10:8; Matthew 8:29; Luke 21:26; 23:30;
Revelation 6:15, 16, 17) (He 12:29; Numbers 16:35; Psalms 21:9;
Jeremiah 4:4; Ezekiel 36:5; 38:19; Joel 2:30; Nahum 1:5,6; Zephaniah
1:18; 3:8; Malachi 4:1; Matthew 3:10,12; 13:42,50; 25:41; Mark 9:43,
44, 45 ,46 47, 48, 49; Luke 16:24; 2Thessalonians 1:8; James 5:3;
Revelation 20:15)
Heb 2:3, 12:25 The judgment is certain to happen, so it engenders
fear. <> Saul was an example of "willful sinning" in OT = see his terrifying
expectation = 1Sa 28:19,20 <> Belshazzar the king = Da 5:6, 22,23, 30 <>
kings... great men...commanders... rich... strong... slave...free... hid
themselves (because of) ...the great DAY OF THEIR WRATH = Rev 6:15,16,17 <>
demons = Mt 8:29 <> also Lk 21:26,23:30
The Gospel of Jesus Christ , the essence of Christianity , makes no sense at
all apart from the wrath of God. If there is no wrath and no judgment to
escape, then Christ was sacrificed in vain.
Literally = "zeal of fire": = a fiery
passion. <> An anger (zeal, jealousy) marked (genitive) by fire. The
emotional picture is that His wrath is "the fury of a fire." God is not just
a little bit angry, but passionate with fury! <> God's "burning anger" is
frequently pictured in the OT = 250 men who rebelled w/ Korah = Nu 16:35 <>
Isa 26:11 (fire will devour Thine enemies) <> against Judah = Jer 4:4 <>
Nineveh Na 1:5, 6 <> Zep 1:18 (the fire of His jealousy) Zep 3:8 <> Mal 4:1 <>
Ps 79:5 See 2Th 1:8, 9, 10 for similar picture of doom.
You cannot have the Jesus of the Scriptures without the doctrines of
judgment and Hell.
“Think lightly of hell, and you will think lightly of the
cross” (Spurgeon).
Peter observes that “the present heavens and earth are reserved for fire,
being kept for the day of judgment and destruction of ungodly men” (2Pe 3:7).
Jude cites the fate of Sodom and Gomorrah “as ex of those who suffer
punishment of eternal fire” (Jude 1:7) and encourages his readers to “snatch
others from the fire and save them” (Jude 1:23).
In Revelation, those who worship the beast “will be tormented with burning
sulfur” (Re 14:10) while the beast, the devil, death, and Hades are all
thrown into “the lake of burning sulfur” (Re 19:20; 20:9, 10, 14, 15)—it is
the “second death” (Rev 21:8). Such will be the inescapable fate of all of
those who are found to be “the enemies of God.” And such will any of us be
should we persist in a purposeful choice of deliberate and continual sin.
WHICH WILL CONSUME
THE ADVERSARIES: esthiein (PAN) mellontos (PAPNSG) tous hupenantious:
(Dt 32:43; Ps 68:1,2; Nah 1:2,8, 9, 10; Lk 19:27; 1Th 2:15,16)
The picture is one of
doing away w all traces of an object, in this case the ADVERSARY. These are
words of WOE, WOE, WOE. Na 1:2, Nu 16:35 Paul associates the second appearance
of Jesus with “blazing fire” and the punishment of those who do not know God
or obey the gospel (2Th 1:8). Cp Jas 5:3 Rev 17:16, 19:18
Phil3:18,19 Actual opposition against
God and toward the program of God in salvation This means that he is talking
about people who have rejected God and are now his opponents. They are what
we call apostates.
Hardened apostates at the time of death when there comes “only a fearful
expectation of judgment.” Take Voltaire, for example. Of Christ, Voltaire
said, “Curse the wretch!” He once boasted, “In twenty years Christianity
will be no more. My single hand shall destroy the edifice it took twelve
apostles to rear.” Ironically, shortly after his death the very house in
which he printed his literature became the depot of the Geneva Bible
Society. The nurse who attended Voltaire said, “For all the wealth in Europe
I would not see another infidel die.” The physician Trochim, waiting with
Voltaire at his death, said he cried out most desperately, “I am abandoned
by God and man! I will give you half of what I am worth if you will give me
six months’ life. Then I shall go to hell and you will go with me.”
Or consider Thomas Paine, the renowned American author and enemy of
Christianity who exerted considerable influence against belief in God and
the Scriptures. He came to his last hour in 1809, a disillusioned and
unhappy man. During his final moments on earth he said:
I would give worlds, if I had them, that Age of Reason had not been
published. O Lord, help me! Christ, help me! O God what have I done to
suffer so much? But there is no God! But if there should be, what will
become of me hereafter? Stay with me, for God’s sake! Send even a child to
stay with me, for it is hell to be alone. If ever the devil had an agent, I
have been that one.
So here you have in He 10:27 a picture of God's wrath: there is legal picture, an
emotional picture and a physical picture.
The LEGAL PICTURE is that his wrath is "judgment." It is the legal, just act
of a judge. The EMOTIONAL PICTURE is that his wrath is "the fury of a fire."
Literally, "a zeal of fire," or a fiery passion. God is not just a little
bit angry, but passionate with fury. And third, there is the PHYSICAL or
MATERIAL PICTURE: the fire "consumes the adversaries." It will swallow up
the sinner in the flames of legal and passionate judgment. "Consume" doesn't
mean annihilate. HELL IS NOT NONEXISTENCE. "CONSUME" means SWALLOW UP INTO
SUFFERING FOREVER. Justice will be done and holy anger will be satisfied.
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