|New International Version (©2011)|
If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left,
New Living Translation (©2007)
Dear friends, if we deliberately continue sinning after we have received knowledge of the truth, there is no longer any sacrifice that will cover these sins.
English Standard Version (©2001)
For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,
New American Standard Bible (©1995)
For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,
King James Bible (Cambridge Ed.)
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
Holman Christian Standard Bible (©2009)
For if we deliberately sin after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,
International Standard Version (©2012)
For if we choose to go on sinning after we have learned the full truth, there no longer remains a sacrifice for sins,
NET Bible (©2006)
For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,
Aramaic Bible in Plain English (©2010)
For if a man shall sin by his will after receiving the knowledge of the truth, there is no sacrifice to be offered afterward for sins,
GOD'S WORD® Translation (©1995)
If we go on sinning after we have learned the truth, no sacrifice can take away our sins.
King James 2000 Bible (©2003)
For if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sins,
American King James Version
For if we sin willfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins,
American Standard Version
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins,
For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins,
Darby Bible Translation
For where we sin wilfully after receiving the knowledge of the truth, there no longer remains any sacrifice for sins,
English Revised Version
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins,
Webster's Bible Translation
For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
Weymouth New Testament
For if we wilfully persist in sin after having received the full knowledge of the truth, there no longer remains in reserve any other sacrifice for sins.
World English Bible
For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins,
Young's Literal Translation
For we -- wilfully sinning after the receiving the full knowledge of the truth -- no more for sins doth there remain a sacrifice,
|Matthew Henry's Concise Commentary|
10:26-31 The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, 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. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.
Verses 26-32. - Solemn warning as to the fearful consequences of apostasy. Verses 26, 27. - For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful looking for (ἐκδοχὴ, used here only; but ἐκδέχομαι is frequent in the New Testament in sense of "expect;" e.g. supra, ver. 13. Hence there seems no good ground for disputing, with Afford, the usual rendering, "expectation") of judgment, and fiery indignation (πυρός ζῆλος), which shall devour the adversaries. The warning passage thus begun closely resembles the former interposed one, Hebrews 6:4-9. Both have been similarly misapplied (see notes on Hebrews 6:4-9); but both have the same real meaning, which is further confirmed by comparing them together. The purport of both is the hopelessness of a state of apostasy from the faith after full knowledge and full enjoyment of privilege; both are led up to by cautions against remissness, of which the final issue might be such apostasy; both are followed by the expression of a confident hope, founded on past faithfulness, that no such apostasy will really follow. The state contemplated is here expressed by ἐκουσίως ἁμαρτανόντων, a phrase which in itself might at first sight seem to support one of the erroneous views of the drift of the passage, viz. that all willful sin after baptism or grace received is unpardonable. But it is first to be observed that the participle ἁμαρτανόντων is not aorist, but present, expressing a persistent habit; also that the whole context is sufficient to denote the kind of sin intended. For
(1) the preceding verses have pointed to laxity of allegiance to Christ, which might have further consequences;
(2) the illustration of what is meant, adduced in ver. 28 from the Mosaic Law, is (as will appear under that verse) a case of entire apostasy - a sin not to be atoned for by any sacrifice, but visited by "cutting off;"
(3) the description in ver. 29 of the sin intended implies total repudiation of Christ. Observe, on ἀκουσίως σίως, the contrast to ἁμαρτάνειν (Leviticus 4:2, 27; Leviticus 5:15, al.), expressive of sins of ignorance or infirmity. Not such sins, but deliberate sin with a high hand, is here intended; and further, for the reasons above given, one of this nature so heinous as to be beyond the reach of sacrifice. From all such considerations it appears that ἐκουσίως ἁμαρτανόντων here expresses the same idea as παραπεσόντας (Hebrews 6:6) and ἀποστῆναι ἀπὸ Θεοῦ ζῶντος (Hebrews 3:12), viz. final obdurate defection from the faith. Further, the previous conditions for the possibility of arriving at such a hopeless state, set forth more at length in vers. 4, 5 of Hebrews 6, are here shortly expressed by μετὰ τὸ μαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, which is to be interpreted in the light of the other passage (see note thereon). The consequences of such falling away are differently stated in the two passages. In Hebrews 6, it was the impossibility of renewal unto repentance; here it is the absence of any further atoning sacrifice; and this in keeping with what has been now proved of the sacrifice of Christ having superseded all others and been "once for all." The drift is that, if this is deliberately rejected after full knowledge of it, no ether is left to have recourse to. Then the immediate mention of "judgment" is in keeping also with the conclusion of Hebrews 9. (see note on Hebrews 9:27), and is immediately suggested here by τὴν ἡμέραν of ver. 25. The fire in which that day is to be revealed is a prominent figure both in the Old Testament and the New; regarded as both an assaying and a consuming fire (cf. especially 1 Corinthians 3:13-16). The expression, πυρὸς ζῆλος ("zeal, or indignation, of fire"), not only expresses the vehemence of the flame, but also implies the idea of the fire itself being instinct with the Divine wrath or jealousy (as ζῆλος, equivalent to קִגְאָה, is usually translated when attributed to God), of which it is the symbol (cf. Psalm 79:5, Ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλος μου: Ezekiel 38:19, Ὁ ζῆλος μου ἐν πυρὶ τῆς ὀργῆς μου: Zephaniah 1:18, Ἐν πυρὶ ζῆλου αὐτοῦ: and infra, Hebrews 12:29, "Our God is a consuming fire"). (For ἐσθίειν μέλλοντος τοὺς ὑπεναντίους, cf. Isaiah 26:11, Ζῆλος λήψεται λαὸν ἀπαίδευτον καὶ νῦν πῦρ τοὺς ὑπεναντίους ἔδεται).
Gill's Exposition of the Entire Bible
For if we sin wilfully,.... Which is not to be understood of a single act of sin, but rather of a course of sinning; nor of sins of infirmity through temptation, or even of grosser acts of sin, but of voluntary ones; and not of all voluntary ones, or in which the will is engaged and concerned, but of such which are done on set purpose, resolutely and obstinately; and not of immoral practices, but of corrupt principles, and acting according to them; it intends a total apostasy from the truth, against light and evidence, joined with obstinacy.
After that we have received the knowledge of the truth; either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some particular doctrine, especially the principal one, salvation by Christ; of which there may be a notional knowledge, when there is no experimental knowledge; and which is received not into the heart, but into the head: and whereas the apostle speaks in the first person plural, we, this is used not so much with regard to himself, but others; that so what he delivered might come with greater weight upon them, and be more readily received by them; when they observed he entertained no hard thoughts or jealousies of them, which would greatly distress the minds of those that were truly gracious. Moreover, the apostles use this way of speaking, when they do not design themselves at all, but others, under the same visible profession of religion, and who belonged to the same community of believers; see 1 Peter 4:3 compared with Acts 22:3. Besides, these words are only hypothetical, and do not prove that true believers could, or should, or do sin in this manner: to which may be added, that true believers are manifestly distinguished from these persons, Hebrews 10:38,
there remaineth no more sacrifice for sins; meaning, not typical sacrifice; for though the daily sacrifice ought to have ceased at the death of Christ, yet it did not in fact until the destruction of Jerusalem; but the sacrifice of Christ, which will never be repeated; Christ will die no more; his blood will not be shed again, nor his sacrifice reiterated; nor will any other sacrifice be offered; there will be no other Saviour; there is no salvation in any other, nor any other name whereby we must be saved. These words have been wrongly made use of to prove that persons sinning after baptism are not to be restored to communion again upon repentance; and being understood of immoral actions wilfully committed, have given great distress to consciences burdened with the guilt of sin, committed after a profession of religion; but the true sense of the whole is this, that after men have embraced and professed the truths of the Gospel, and particularly this great truth of it, that Jesus Christ is the only Saviour of men by his blood and sacrifice; and yet after this, against all evidence, all the light and convictions of their own consciences, they wilfully deny this truth, and obstinately persist in the denial of it; seeing there is no more, no other sacrifice for sin, no other Saviour, nor any salvation in any other way, the case of these men must be desperate; there is no help for them, nor hope of them; for by this their sin they shut up against themselves, in principle and practice, the way of salvation, as follows.
Jamieson-Fausset-Brown Bible Commentary
26. Compare on this and following verses, Heb 6:4, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue.
if we sin—Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [Alford]. A violation not only of the law, but of the whole economy of the New Testament (Heb 10:28, 29).
wilfully—presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare 1Ti 2:4) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, Joh 14:17; and "the Spirit of grace," Heb 10:29): to fall away (as "sin" here means, Heb 3:12, 17; compare Heb 6:6) and apostatize (Heb 3:12) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (Heb 10:29; Heb 5:2): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "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].
remaineth no more sacrifice—For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.
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