Verse-by-Verse Bible Commentary

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,
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Apostasy;   Backsliders;   Conscience;   Godlessness;   Judgment;   Reprobacy;   Sin;   Scofield Reference Index - Apostasy;   Thompson Chain Reference - Irreparableness;   Loss;   Profit and Loss;   The Topic Concordance - Forgiveness;   Holy Spirit;   Judges;   Punishment;   Sin;   Torrey's Topical Textbook - Anger of God, the;   Apostates;   Pardon;  
Dictionaries:
American Tract Society Bible Dictionary - Testament;   Bridgeway Bible Dictionary - Apostacy;   Backsliding;   Baker Evangelical Dictionary of Biblical Theology - Apostasy;   Backsliding;   Holy, Holiness;   Charles Buck Theological Dictionary - Atonement;   Covenant;   Peace;   Universalists;   Easton Bible Dictionary - Eternal Death;   Fausset Bible Dictionary - Sin Offering;   Holman Bible Dictionary - Hebrews;   Perseverance;   Sanctification;   Security of the Believer;   Hastings' Dictionary of the Bible - Ethics;   Hebrews, Epistle to;   Truth;   Hastings' Dictionary of the New Testament - Guilt (2);   Hebrews Epistle to the;   Regeneration;   Sin;   Truth;   Unpardonable Sin;   Virtue;   Morrish Bible Dictionary - Apostasy;   Sacrifice;   48 To Know, Perceive, Understand;   The Hawker's Poor Man's Concordance And Dictionary - Christ;   Watson's Biblical & Theological Dictionary - Church;   Hebrews;   Plagues of Egypt;  
Encyclopedias:
International Standard Bible Encyclopedia - Apostasy;   For;   Justice;   Parable;   Perseverance;   Truth;   Wrath (Anger);  
Devotionals:
Chip Shots from the Ruff of Life - Devotion for October 15;   Every Day Light - Devotion for February 25;  

Adam Clarke Commentary

For if we sin wilfully - If we deliberately, for fear of persecution or from any other motive, renounce the profession of the Gospel and the Author of that Gospel, after having received the knowledge of the truth so as to be convinced that Jesus is the promised Messiah, and that he had sprinkled our hearts from an evil conscience; for such there remaineth no sacrifice for sins; for as the Jewish sacrifices are abolished, as appears by the declaration of God himself in the fortieth Psalm, and Jesus being now the only sacrifice which God will accept, those who reject him have none other; therefore their case must be utterly without remedy. This is the meaning of the apostle, and the case is that of a deliberate apostate - one who has utterly rejected Jesus Christ and his atonement, and renounced the whole Gospel system. It has nothing to do with backsliders in our common use of that term. A man may be overtaken in a fault, or he may deliberately go into sin, and yet neither renounce the Gospel, nor deny the Lord that bought him. His case is dreary and dangerous, but it is not hopeless; no case is hopeless but that of the deliberate apostate, who rejects the whole Gospel system, after having been saved by grace, or convinced of the truth of the Gospel. To him there remaineth no more sacrifice for sin; for there was but the One, Jesus, and this he has utterly rejected.

Copyright Statement
These files are public domain.
Bibliographical Information
Clarke, Adam. "Commentary on Hebrews 10:26". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/hebrews-10.html. 1832.

Albert Barnes' Notes on the Whole Bible

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 Hebrews 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 “wilfully” 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; see the notes on Hebrews 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 the notes on Hebrews 6:4-6. 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 Spirit,” or “the unpardonable sin.” The word rendered “wilfully” - ἑκουσίως hekousiōs- occurs nowhere else in the New Testament, except in 1 Peter 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 the notes on Leviticus 4:2, Leviticus 4:13, Leviticus 4:22, Leviticus 4:27; Leviticus 5:15; Numbers 15:24, Numbers 15:27-29; compare Acts 3:17; Acts 17:30), and sins of presumption; sins that are deliberately and intentionally committed; see Exodus 21:14; Numbers 15:30; Deuteronomy 17:12; Psalm 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 notes, Hebrews 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.

Copyright Statement
These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on Hebrews 10:26". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/hebrews-10.html. 1870.

Coffman Commentaries on the Bible

For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins.

This is a return to the warning uttered in Hebrews 6 regarding the final and total apostasy of persons who were once true Christians, concerning whom it was affirmed that it "is impossible" to renew them. Here, the reason for that impossibility is stated in the fact that the rejection of Christ's one sacrifice can only result in the sinner's being left with none at all, "there remaineth no more a sacrifice"! Of course, it would be a mistake to construe every stronghearted and presumptuous sin as "an eternal sin," although the danger that it might become so should never be overlooked. The impossibility of apostasy, euphemistically called the final perseverance of the saints, is not a teaching of the New Testament; and the acceptance of such a doctrine can quite easily lead to a presumptuous arrogance that issues in eternal death.

Clarke's words here are appropriate:

The case is that of a deliberate apostate - one who has utterly rejected Christ and his atonement, and renounced the whole gospel system. It has nothing to do with backsliders in our common use of that term. A man may be overtaken in a fault, or he may deliberately go into sin, and yet neither renounce the gospel, nor deny the Lord that bought him. His case is dreary and dangerous, but it is not hopeless; no case is hopeless except that of the deliberate apostate, who rejects the whole gospel system, after having been saved by grace, or convinced of the truth of the gospel. To him there remaineth no more sacrifice for sin; for there was but the one, Jesus, and this he has utterly rejected.[36]

ENDNOTE:

[36] Adam Clarke, op. cit., p. 757.

Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on Hebrews 10:26". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/hebrews-10.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole 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.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Hebrews 10:26". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/hebrews-10.html. 1999.

Geneva Study Bible

For if we sin m wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

(m) Without any cause or occasion, or show of occasion.
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Beza, Theodore. "Commentary on Hebrews 10:26". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/hebrews-10.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

Compare on this and following verses, Hebrews 6:4, etc. 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 sinGreek 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 (Hebrews 10:28, Hebrews 10:29).

willfully — presumptuously, Greek “willingly.” After receiving “full knowledge (so the Greek, compare 1 Timothy 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, John 14:17; and “the Spirit of grace,” Hebrews 10:29): to fall away (as “sin” here means, Hebrews 3:12, Hebrews 3:17; compare Hebrews 6:6) and apostatize (Hebrews 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 (Hebrews 10:29; Hebrews 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.

Copyright Statement
These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Hebrews 10:26". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/hebrews-10.html. 1871-8.

Robertson's Word Pictures in the New Testament

If we sin willfully (εκουσιως αμαρτανοντων ημωνhekousiōs hamartanontōn hēmōn). Genitive absolute with the present active participle of αμαρτανωhamartanō circumstantial participle here in a conditional sense.

After that we have received (μετα το λαβεινmeta to labein). “After the receiving” (accusative case of the articular infinitive second aorist active of λαμβανωlambanō after μεταmeta).

Knowledge
(επιγνωσινepignōsin). “Full knowledge,” as in Hebrews 6:4.

There remaineth no more
(ουκετι απολειπεταιouketi apoleipetai). “No longer is there left behind” (present passive indicative as in Hebrews 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18).

Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on Hebrews 10:26". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/hebrews-10.html. Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

We sin willfully ( ἑκουσίως ἁμαρτανόντων ἡμῶν )

Ἑκουσίως willfullyonly here and 1 Peter 5:2. Comp. Philemon 1:14, κατ ' ἑκούσιον offree will. See lxx, Numbers 15:3. The willful sin is the abandonment of Christianity for Judaism.

The knowledge ( ἐπίγνωσιν )

Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on 1 Timothy 2:4. The truth is the revelation through Christ.

There remaineth no more sacrifice for sins ( οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία )

Of course not. For the Levitical sacrifices are abolished. It is Christ's sacrifice or none.

Copyright Statement
The text of this work is public domain.
Bibliographical Information
Vincent, Marvin R. DD. "Commentary on Hebrews 10:26". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/vnt/hebrews-10.html. Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

For when we — Any of us Christians.

Sin wilfully — By total apostasy from God, termed "drawing back," Hebrews 10:38. After having received the experimental knowledge of the gospel truth, there remaineth no more sacrifice for sins - None but that which we obstinately reject.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Wesley, John. "Commentary on Hebrews 10:26". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/hebrews-10.html. 1765.

Abbott's Illustrated New Testament

No more sacrifice; Christ having offered himself once for all (Hebrews 9:26-28.)

Copyright Statement
These files are public domain.
Bibliographical Information
Abbott, John S. C. & Abbott, Jacob. "Commentary on Hebrews 10:26". "Abbott's Illustrated New Testament". https://www.studylight.org/commentaries/ain/hebrews-10.html. 1878.

Calvin's Commentary on the Bible

Ибо если... произвольно. Апостол показывает, сколь суровое божественное мщение ожидает тех, кто отходит от благодати Христовой. Ведь лишенные единственного спасения, они уже как бы пожраны вечной погибелью. Новат со своей сектой некогда вооружался этим свидетельством, чтобы лишить надежды на прощение всех без исключения павших после крещения. И те, кто не мог опровергнуть его клевету, предпочитали отказывать в доверии данному посланию, нежели соглашаться с подобным абсурдом. Однако правильное толкование этого места, пусть и не подкрепленное иным свидетельством, достаточно само по себе для опровержения бесстыдства Новата.

Согрешающими апостол называет не тех, кто грешит любым родом проступков, но тех, кто полностью отчуждает себя от Христовой Церкви. Ибо он рассуждает здесь не о том или ином роде грехов, а особо обличает тех, кто добровольно уходит из церковного сообщества. Далее, имеется большое различие между частными падениями и полным отпадением, из-за которого мы полностью отходим от благодати Христовой. Поскольку это может произойти лишь с тем, кто уже был просвещен, апостол говорит о людях, добровольно грешащих после познания истины, имея в виду тех, кто сознательно и охотно отверг уже принятую благодать. Теперь мы видим, сколь отличается это учение от заблуждения Новата.

То же, что апостол имеет в виду одних отступников, явствует из контекста. Ибо он ведет речь о том, чтобы люди, единожды войдя в церковь, больше не покидали ее, как есть обычай у некоторых. Теперь он возвещает, что для таких уже не остается никакой жертвы, ибо они грешат добровольно после познания истины. Однако Христос ежедневно предлагает Себя грешникам, согрешающим каким-либо определенным видом грехов. Так что для изглаживания их проступков не следует искать другую жертву. Значит, апостол отрицает, что отрекающимся от смерти Христовой остается какая-либо жертва. И это происходит вследствие не какого угодно проступка, а лишь при полном отвержении веры.

И хотя подобная суровость Божия устрашающа и проповедуется для того, чтобы внушить страх, ее никак нельзя назвать жестокостью. Ибо смерть Христова – единственное средство, избавляющее нас от вечной смерти. И разве те, кто, по мере собственных сил, упраздняет ее силу, не достойны того, чтобы им осталось одно лишь отчаяние? Пребывающих во Христе Бог ежедневно приглашает к примирению. Они ежедневно орошаются Христовой кровью, и грехи их ежедневно изглаживаются вечной Христовой жертвой. Если же вне Христа спасения найти нельзя, не будем удивляться тому, что добровольно Его покинувшие лишаются всякой надежды. Именно на это указывает наречие έτι, означающее «более». Ведь жертва Христова действенна для благочестивых до самой их смерти, даже если они время от времени грешат. Больше того, она потому и сохраняет всегда свою силу, что они не могут оставаться без греха, доколе живут во плоти. Поэтому апостол имеет в виду только тех, кто, нечестиво отрекшись от Христа, лишает себя благодеяния Его смерти.

Фраза же «после познания истины» вставлена, чтобы подчеркнуть неблагодарность. Ведь те, кто по сознательной злобе гасит в своем сердце вожженный Богом свет, не имеют перед Ним никаких предлогов для извинения. Посему, чтобы не понести заслуженной кары презрителей благодати, научимся не только почтительно и с готовностью принимать ее, нам предложенную, но и постоянно пребывать в ее познании.

 

 

 

Copyright Statement
These files are public domain.
Bibliographical Information
Calvin, John. "Commentary on Hebrews 10:26". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/hebrews-10.html. 1840-57.

Scofield's Reference Notes

sin

Sin. (See Scofield "Romans 3:23").

Copyright Statement
These files are considered public domain and are a derivative of an electronic edition that is available in the Online Bible Software Library.
Bibliographical Information
Scofield, C. I. "Scofield Reference Notes on Hebrews 10:26". "Scofield Reference Notes (1917 Edition)". https://www.studylight.org/commentaries/srn/hebrews-10.html. 1917.

John Trapp Complete Commentary

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

Ver. 26. For if we sin wilfully] Against the grace of the gospel, despising and despiting it, as those that fall into the unpardonable sin. Some good souls by mistakes of this text have been much afflicted, as Master John Glover. Other odious apostates have utterly despaired. Others of the ancients have unworthily cashiered this Epistle out of the canon, because of this passage.

There remaineth no more sacrifice] For sins against the law, though against knowledge there was an atonement, Leviticus 6:1, though it were for perjury; but for this sin against the gospel, that repudiates the remedy, there is no sacrifice; abused mercy turns into fury.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Trapp, John. "Commentary on Hebrews 10:26". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/hebrews-10.html. 1865-1868.

Thomas Coke Commentary on the Holy Bible

Hebrews 10:26. For if we sin wilfully "For if any of us, who make a profession of Christ's name, be so much under the power of unbelief, prejudice, pride, and a worldly temper, as, not merely through some sudden hurry of spirit, temptation, or fear of danger; but deliberately, resolutely, and willingly, with full consent, to reject the doctrines of the gospel and the good ways of the Lord, and to turn back to Judaism, Heathenism, or infidelity, after we have been enlightened in, and convinced of the truth of the gospel, with respect to the way of salvation alone by Jesus Christ; the case of such apostates is of all others the most dreadful: for as all legal sacrifices are of no farther use in the worship of God, nor ever were available to purge from the moral guilt of sin; and as there never was any sacrifice appointed under the law for presumptuous sinners; so there remains no other, than the one only sacrifice of Christ, for the remission of sins; and they that reject this last and only remedy, by perfidious unbelief, can have no interest in it; nor can there be any hope of pardon and acceptance with God on any other ground whatever." The sin here intended, as appears from all the preceding and following context, is wilful, resolute, and contemptuous apostacy from the profession of Christ and his gospel: and therefore, though we ought to be always upon the strictest guard against every known sin, and to be deeply humbled before God, in thorough contrition of spirit, and resolute determination to forsake it, if ever we fall into it; yet this text is not to be understood of every sin which has been committed under the power of temptation, against light and conviction, as some tender-spirited Christians are often apt to apply it, to their own great discouragement and terror, almost to utter despair, but, as observed before, of real, wilful, contemptuous apostacy.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Coke, Thomas. "Commentary on Hebrews 10:26". Thomas Coke Commentary on the Holy Bible. https://www.studylight.org/commentaries/tcc/hebrews-10.html. 1801-1803.

Expository Notes with Practical Observations on the New Testament

In these verses the apostle gives a vehement enforcement of his preceding exhortation, to an unfainting perseverance in the profession of Christianity, and this is drawn from the dreadful consequences of apostasy. We have here the nature of the sin expressed, the impossibility of deliverance from the guilt of it declared, and the punishment that will unavoidable follow upon it asserted.

Observe, 1. Wherein the nature of this sin consists, if we sin wilfully, that is, by renouncing Christianity.

Where note, How our apostle puts himself in among the number; to show that there is no respect of persons in this matter, but those who have equally sinned, shall be equally punished.

Note farther, That the apostle, by sinning wilfully, does not mean every wilful sin, and that there is no recovery after any voluntary sin committed: But by wilfully, he means obstinately, maliciously, and with despite.

Observe, 2. The season and circumstance of this sin, After we have received the knowledge of the truth, that is, after the gospel has been preached unto us, and we, upon conviction of its truth, and sense of its power, have taken upon us the public profession of Christianity: After we have dedicated our selves to Christ in baptism, and joined ourselves unto the body of his church: After all this, to relinquish and renounce the Christian profession, either for fear of suffering, or love of this present world, exposes us to a unutterable and inevitable condemnation.

Observe, 3. What the apostle charges as an aggravation of this sin, namely, that it cannot be expiated, There remains no more sacrifice for sin: For God has no other Son to offer as a sacrifice for sin, if this be rejected; and no other Spirit to make that sacrifice effectual, if the Holy Spirit be despised, and finally resisted; and therefore no ground of hope can remain for such apostates. The punishments of sins unpardonable is unavoidable: It is an eternal decree of divine justice, that the sacrifice of Christ shall never benefit that man, who finally falls away after he has received the knowledge of the truth.

Observe, 4. The dreadful and tremendous judgment here threatened to apostates, and what they must eternally expect, namely, the fiery indignation, and fearful wrath of the just and holy God.

From the whole learn, 1. That there is an inseparable connection between apostasy and eternal ruin.

2. That the minds of wretched apostates are oft-times filled with dreadful expectations of approaching wrath.

3. That the dread and terror of God's final judgement against apostates, is, in itself inconceivable, and accordingly shadowed out by things of the greatest dread and terror in the world.

4. That God's fiery indignation, thogh it shall devour his adversaries, yet shall it never eat them up' it shall eternally prey upon them, but never consume them, or annihilate their being.

O mysterious fire! Whose strange property it is always to torture, but never to kill; or always to kill, but never to consume. God grant that we may never experimentally know, or feelingly find, either where hell is, or what it is.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Burkitt, William. "Commentary on Hebrews 10:26". Expository Notes with Practical Observations on the New Testament. https://www.studylight.org/commentaries/wbc/hebrews-10.html. 1700-1703.

Greek Testament Critical Exegetical Commentary

26.] For if we willingly sin (contrast to ἀκουσίως ἁμαρτάνειν, in reff. and the ἑκουσίως ἁμαρτάνοντες to the ἀγνοοῦντες κ. πλανώμενοι, ch. Hebrews 5:2. The sin meant by ἁμαρτάνειν is sufficiently defined by the connexion ( γάρ) with the preceding exhortations, and by the description of one who has so sinned in Hebrews 10:29. Neglect of assembling together, and loss of mutual exhortation and stimulus, would naturally result in (as it would be prompted by an inclination that way at first) the ἀποστῆναι ἀπὸ θεοῦ of ch. Hebrews 3:12; the παραπεσεῖν of ch. Hebrews 6:6. It is the sin of apostasy from Christ back to the state which preceded the reception of Christ, viz. Judaism. This is the ground-sin of all other sins. Notice the present, not the aor. part. ‘If we be found wilfully sinning,’ not ‘if we have wilfully sinned,’ at that Day. It is not of an act or of any number of acts of sin, that the Writer is speaking, which might be repented of and blotted out: but of a state of sin, in which a man is found when that day shall come) after the receiving (having received) the knowledge (“It is usually said that γνῶσις is the weaker word, ἐπίγνωσις the stronger: or, the former the more general, the latter the more special: or, the former the more quiescent, the latter the more active: the truth in all these is, that when ἐπίγνωσις 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 γνῶσις, but not of a false ἐπίγνωσις. And the Writer, 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.” Delitzsch. It is most important here to keep this cardinal point distinctly in mind: that the ἑκουσίως ἁμαρτάνοντες are not mere professors of religion, but real converts, or else Hebrews 10:29 becomes unintelligible) of the truth (the truth of God, as so often in St. Paul and St. John), there is no longer left remaining (see on ch. Hebrews 4:6) a sacrifice for sins (for there is but One true sacrifice for sins: if a man, having availed himself of that One, then deliberately casts it behind him, there is no second left for him. It will be observed that one thing is not, and need not be, specified in the text. That he has exhausted the virtue of the one sacrifice, is not said: but in proportion to his willing rejection of it, has it ceased to operate for him. He has in fact, as Del. observes, shut the door of repentance behind him, by the very fact of his being in an abiding state of willing sin. And this is still more forcibly brought out when, which Del. does not notice, the scene of action is transferred to the great day of the Lord’s coming, and he is found in that impenitent state irreparably. This verse has been misunderstood, 1. by the Fathers, who apply it to the Novatian controversy, and make it assert the impossibility of a second baptism: so e. g. Thl., οὐ τὴν μετάνοιαν ἀναιρῶν λέγει ταῦτα, ὥς τινες παρενόησαν, ἀλλὰ δείκνυσιν, ὅτι οὐκ ἔστι δεύτερον βάπτισμα· διὸ οὐδὲ δεύτερος θάνατος τοῦ χριστοῦ. θυσίαν γὰρ τοῦτον καλεῖ, ὡς καὶ ἐν τοῖς κάτοπιν. μιᾷ γὰρ θυσίᾳ τετελείωκεν εἰς τὸ διηνεκές· τὸ γὰρ βάπτισμα ἡμῶν τὸν θάνατον εἰκονίζει τοῦ χριστοῦ. ὥσπερ οὖν ἐκεῖνος εἷς οὕτω καὶ τοῦτο ἕν. And similarly Chrys., Œc., and Augustine, Inchoat. Exposit. Ep. ad Rom. 19, vol. iii. pt. ii., al. 2. By Theodore of Mopsuestia and others, who interpret it only of those in a state of impenitence, understanding that on penitence they will again come under the cleansing influence of the blood of Christ: οὐδὲ γὰρ ἐπὶ τοῦ παρόντος βίου τὴν μετάνοιαν ἀναιρεῖ, ἀλλὰ τὸ μὴ εἶναι τότε συγχώρησιν λαβεῖν τὸν ἐπὶ τοῦ πταίειν ἐνταῦθα μεμενηκότα, καὶ μηδεμίαν ἐπὶ τὸ πταίειν δεξάμενον αἴσθησιν, ἀλογίᾳ τινὶ μετὰ πολλῆς ἡδονῆς ἐπιτελοῦντα ἁμάρτημα);

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Alford, Henry. "Commentary on Hebrews 10:26". Greek Testament Critical Exegetical Commentary. https://www.studylight.org/commentaries/hac/hebrews-10.html. 1863-1878.

Heinrich Meyer's Critical and Exegetical Commentary on the New Testament

Hebrews 10:26. ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας] For if we sin wilfully (i.e. against our better knowledge and conscience) after having received the certain knowledge of the truth; so that we become recreant to Christianity (comp. Hebrews 10:29), to which the ἐγκαταλείπειν τὴν ἐπισυναγωγὴν ἑαυτῶν forms the dangerous preliminary step. The ἑκουσίως ἁμαρτάνοντες are the opposite of the ἀγνοοῦντες καὶ πλανώμενοι, Hebrews 5:2,(103) and the participle present indicates the continuous or habitual character of the action.

ἀλήθεια is the truth absolutely, as this has been revealed by Christianity. The ἐπίγνωσις of this absolute truth, however, embraces, along with the recognition thereof by the understanding, also the having become conscious of its bliss-giving effects in one’s own experience. Comp. Hebrews 6:4-5.

οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία] there remains in relation to sins, i.e. for the expiation thereof, no more sacrifice; inasmuch, namely, as the sin-cancelling sacrifice of Christ, the communion of which we then renounce, is a sacrifice which takes place only once, is not further repeated, while at the same time the Levitical sacrifices are unable to effect the cancelling of sins. Bengel: Fructus ex sacrificio Christi semper patet non repudiantibus; qui autem repudiant, non aliud habent.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Meyer, Heinrich. "Commentary on Hebrews 10:26". Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. https://www.studylight.org/commentaries/hmc/hebrews-10.html. 1832.

Johann Albrecht Bengel's Gnomon of the New Testament

Hebrews 10:26. ἑκουσίως, wilfully) For after the truth has been acknowledged, the excuse of ignorance is taken away.— ἁμαρτανόντων, if we sin) To sin here means entire revolt or apostasy from GOD, Hebrews 10:29, ch. Hebrews 3:12, 2 Kings 21:16; and the violation, not of the law, Hebrews 10:28, but of the whole economy of the New Testament, Hebrews 10:29. Comp. ἀθετήσας, rejected, despised, Hebrews 10:28, note.— μετὰ τὸ λαβεῖν, after we have received) This does not so much refer to individuals as to the state of believers of the New Testament: whence, however, the conclusion holds good to individuals, Hebrews 10:29.— τῆς ἀληθείας, of the truth) The truth, here, and grace, Hebrews 10:29, are expressions applied to the New Testament. The Spirit of grace, ibid., is called the Spirit of truth in John 14:17.— οὐκέτι, no more) The fruit of the sacrifice of Christ is always evident to them who do not reject it, but those who reject it have nothing else.— περὶ ἁμαρτιῶν, for sins) refers to ἁμαρτανόντων, if we sin.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Bengel, Johann Albrecht. "Commentary on Hebrews 10:26". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/hebrews-10.html. 1897.

Matthew Poole's English Annotations on the Holy Bible

If we sin wilfully: the severe exaction which God will take upon such as apostatize from him, is further enforcing the former duty, and is introduced by the particle for, to that end; if we by a free and spontaneous desertion of Christ, and his ordinances, without a coercion by threats and persecutions; and this after we had professedly in our judgments, wills, and affections, with faith and reverence, acknowledged a love and subjection to the true gospel doctrine of the way of bringing sinners to God by Christ our great High Priest, John 8:31 14:6, which was made known to them by Christ and his apostles, and confirmed by miracles and the gifts of the Holy Ghost, so as to profess a full conviction of this truth, so as to assent and consent to it.

After that we have received the knowledge of the truth; after all this, to renounce the profession of it, and to forsake the assemblies where it is held forth; this is the spontaneous and wilful sinning: see Hebrews 6:6.

There remaineth no more sacrifice for sins: this is unpardonable by the just constitution of God in the gospel, because no sacrifice can atone God for them, without which they cannot be pardoned; and the sacrifice of Christ, which only could do it, they renounce and desert; and so this, nor any other they can bring, can procure pardon for them, so that their sins remain in guilt and power on them, and between them and God’s wrath are they like irrecoverably to be ground to perdition.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Poole, Matthew, "Commentary on Hebrews 10:26". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/hebrews-10.html. 1685.

Alexander MacLaren's Expositions of Holy Scripture

мы Автор выражается риторически. В ст. 39 он исключает себя и истинных верующих из этой категории.

произвольно грешим Греческое слово имеет значение умышленного намерения, которое является привычным. Грехом является намеренное отрицание Христа. И это не единичные действия. По закону Моисея подобные действия считались умышленным, продуманным грехом и требовали отлучения от израильского общества (ср. Чис. 15:30, 31) и места поклонения (ср. Исх. 21:14). Подобные грехи также отлучали человека от святилища в городах-убежищах (ср. Втор. 19:11-13).

познание В греческом слово обозначает особые знания, а не общие духовные (ср. 6:4; ср. 1Тим. 2:4). Хотя само знание не ущербно или неполно, но применение его, безусловно, неправильное. Хороший пример ученика, не имевшего недостатка в знаниях, но имевшего недостаток веры и потому ставшего главным отступником – Иуда Искариот.

более См. пояснение к 6:6. Отступник не имеет спасения, так как он отказался от единственной жертвы, которая может очистить его от греха и привести в присутствие Божие. Отворачиваясь от этой жертвы, он не имеет никакого другого пути к спасению. Это место параллельно Мф. 12:31 (см. пояснение там же).

(10:26-39) См. пояснения к 6:1-8. Этот предупреждающий раздел говорит о грехе противления, намеренном отступничестве. Противники – это те, кто приближается ко Христу, слышит, понимает Его благую весть и находится у порога спасающей веры, но затем восстает и отворачивается от Бога. Это предупреждение против противления —одно из наиболее серьезных предупреждений во всем Писании. Не все евреи отвечали на мягкий призыв ст. 19-25. Некоторые еще ничего не ответили.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
MacLaren, Alexander. "Commentary on Hebrews 10:26". Alexander MacLaren's Expositions of Holy Scripture. https://www.studylight.org/commentaries/mac/hebrews-10.html.

Justin Edwards' Family Bible New Testament

Sin willfully; by renouncing Christ after having embraced him, and rejecting his gospel after having known and acknowledged it to be his. Chap Hebrews 6:4-8. No other atonement will ever be made, and if we reject this after having known its efficacy, and willfully turn away, refusing to trust in it for salvation, we shall perish.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Edwards, Justin. "Commentary on Hebrews 10:26". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/hebrews-10.html. American Tract Society. 1851.

Schaff's Popular Commentary on the New Testament

Hebrews 10:26. For if we sin wilfully; rather, are wilfully continuing in sin. It is a word which needs to be noted. First of all there is no ‘if’ in the passage; it is stated as an actual case, not a supposed one. Then the emphasis is on ‘wilfully ‘and on continuance in sin. In a sense all sin implies the consent of the will for a time; and yet there is a distinction. Paul was a blasphemer and a persecutor; but he did it ignorantly in unbelief. Peter was a true disciple, and nevertheless he denied Christ with curses and oaths; but not wilfully, rather apparently through passing fear (Matthew 26:74-75). The expression seems taken from Numbers 15:30-31, where sinning wilfully is described as doing something presumptuously, with a high hand, and by one who despises the Word of the Lord. The willing sinner is one who will sin. Nor is it a single act that is denounced, but a permanent state (not an aorist, but the present), continuance in a sinful course, and such continuance as implies apostasy. Moreover, it is the state of one who has received the knowledge of the truth, and who knows it to be truth (not as in Paul’s case, and not as in the case of the murderers who crucified Christ ignorantly, and some of whom became obedient to the faith). They were enlightened; they received the word with joy; for a while they believed (Luke 8:13). And this ‘knowledge of the truth,’ it may be added, is found only here in this Epistle, though common in Paul’s writings. Such was their character; and yet they gave up the Gospel, trod under foot the Son of God, counted His blood an unholy, a common, even a profane thing, offered insult to the Spirit of grace. They rejected that one sacrifice which completed and ended the sacrifices of the ancient Law, against their better knowledge, and resolved to return to their former sinful life; and for them there is no longer remaining any sacrifice for sin.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Schaff, Philip. "Commentary on Hebrews 10:26". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/hebrews-10.html. 1879-90.

George Haydock's Catholic Bible Commentary

If we sin wilfully. He speaks of the sin of wilful apostacy from the known truth; after which, as we cannot be baptized again, we cannot expect to have that abundant remission of sins, which Christ purchased by his death, applied to our souls in that ample manner as it is in baptism; but we have rather all manner of reason to look for a dreadful judgment; the more, because apostates from the know truth seldom or never have the grace to return to it. (Challoner)

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Haydock, George Leo. "Commentary on Hebrews 10:26". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/hebrews-10.html. 1859.

E.W. Bullinger's Companion Bible Notes

if, &c. = we sinning. Greek. hamartano. App-128.

wilfully. Greek. hekousios. Only here and 1 Peter 5:2 (willingly). The adjective only in Philemon 1:14. The sin here is the deliberate turning back to Judaism. Compare Hebrews 6:4-6.

that we have = having.

knowledge. Greek. epignosis. App-132.

remaineth. See Hebrews 4:6.

no more = no longer. Greek. ouketi.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Bullinger, Ethelbert William. "Commentary on Hebrews 10:26". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/hebrews-10.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

Compare Hebrews 6:4, etc. There the warning was, that if there be not diligence in progressing, a falling off, and then an apostasy, will ensue: here it is, if there be lukewarmness in Christian communion, apostasy ensues.

If we sin, [ hekousioos (Greek #1596) hamartanontoon (Greek #264): present participle] - if we at that day be found sinning; i:e., not isolated acts, but in a state of sin (Alford): sin against not only the law, but the whole Gospel economy (Hebrews 10:28-29).

Wilfully - presumptuously; 'willingly.' After receiving 'full knowledge [ epignoosin (Greek #1922): cf. 1 Timothy 2:4] of the truth,' by having been "enlightened," and having "tasted" a measure even of "the Holy Spirit" (the Spirit of truth, John 14:17; and "the Spirit of grace," Hebrews 10:29), to fall away ("sin," Hebrews 3:12; Hebrews 3:17 : cf. Hebrews 6:6) to Judaism or infidelity is not an ignorance or error ("out of the way," Hebrews 5:2 : the result) of infirmity, but a deliberate sinning against the Spirit: a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and perseveringly against Christ's redemption for us, and the Spirit of grace pleading in us. 'He only Who stands high can fall low. A vivid apprehension of good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than beasts, and 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 it, deliberately reject it.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Hebrews 10:26". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/hebrews-10.html. 1871-8.

Ellicott's Commentary for English Readers

(26) For.—The connecting links are the thought of the consequences to which such sinful neglect (Hebrews 10:25) may lead, and the awful revelation of judgment which the final day will bring. Even more clearly than in Hebrews 6:4-6 the state described is one of wilful and continued sin, which is the result and the expression of apostasy from Christ. It is not, “If we fall under temptation and commit sin;” but, “If we are sinning wilfully.” The descriptive words are few as compared with those of the former passage, but they teach the same lesson. Not merely the “knowledge” but the “full knowledge” (Romans 1:28) of the truth has been received by those to whom the writer here makes reference; they have been “sanctified in the blood of the covenant” (Hebrews 10:29). For such “there remaineth no longer a sacrifice for sins:” 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 whilst 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. In its general significance this passage does not differ from Hebrews 6:4-6. (See the Notes.)

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Hebrews 10:26". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/hebrews-10.html. 1905.

Treasury of Scripture Knowledge

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
if
6:4-6; Leviticus 4:2,13; Numbers 15:28-31; Deuteronomy 17:12; Psalms 19:12,13; Daniel 5:22,23; Matthew 12:31,32,43-45; John 9:41; 1 Timothy 1:13; 2 Peter 2:20-22; 1 John 5:16
after
Luke 12:47; John 13:17; 15:22-24; 2 Thessalonians 2:10; James 4:17
there
Reciprocal: Exodus 21:14 - presumptuously;  Exodus 23:21 - he will not;  Exodus 30:33 - compoundeth;  Leviticus 26:31 - I will not smell;  Numbers 5:27 - if she be defiled;  Numbers 9:13 - forbeareth;  Numbers 15:30 - doeth ought;  Numbers 35:28 - he should;  Deuteronomy 18:19 - GeneralJoshua 24:20 - he will turn;  1 Samuel 2:25 - if a man;  1 Samuel 3:14 - the iniquity;  Psalm 85:8 - but;  Proverbs 21:16 - wandereth;  Ecclesiastes 5:1 - give;  Isaiah 22:14 - Surely;  Ezekiel 3:19 - he shall;  Ezekiel 18:24 - All his;  Ezekiel 47:11 - shall be;  Hosea 3:4 - without a sacrifice;  Zechariah 11:6 - I will no;  Malachi 4:6 - and smite;  Matthew 7:27 - GeneralMatthew 11:22 - It shall;  Matthew 12:45 - and the;  Matthew 24:21 - GeneralMark 3:28 - GeneralMark 6:11 - It shall;  Luke 6:49 - the ruin;  Luke 11:26 - and the;  Luke 12:10 - GeneralLuke 19:42 - the things;  Luke 21:23 - great;  Luke 21:26 - hearts;  John 8:24 - for;  1 Timothy 2:4 - the knowledge;  Titus 3:11 - is subverted;  Hebrews 9:26 - the sacrifice;  Hebrews 10:38 - but;  Hebrews 10:39 - unto;  Hebrews 12:17 - for he;  2 John 1:1 - known

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Torrey, R. A. "Commentary on Hebrews 10:26". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/hebrews-10.html.

E.M. Zerr's Commentary on Selected Books of the New Testament

Sin wilfully means to sin deliberately or purposely, in contrast with that committed incidentally or through weakness. No more sacrifice does NOT SAY there is no more chance of forgiveness. Jesus taught that all manner of sins would be forgiven except that against the Holy Spirit. This passage is in the same class or principle as Hebrews 6:4-6, in that it mentions that the persons had received the knowledge of the truth. The point is that Christ made one sacrifice for sin and will make no other. If this one is repudiated there is no other to which we can look as the Hebrews could in the Mosaic system. Those sacrifices were repeated over and over again and after every transgression the guilty ones could look forward to another sacrifice. If we reject the one in Christ there will be no one and nothing else to which we mav look ( Galatians 5:4). But that does not say we cannot change our mind and return to the sacrifice that is still available for all who will receive it on the Lord"s terms.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Zerr, E.M. "Commentary on Hebrews 10:26". E.M. Zerr's Commentary on Selected Books of the New Testament. https://www.studylight.org/commentaries/znt/hebrews-10.html. 1952.

Haldane's Exposition on the Epistle to the Romans and Hebrews

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.

All sin is willful: no man can compel us to sin. There were, indeed, sins of ignorance under the law. A man might contract defilement without being aware, and when he became Song of Solomon, he offered the appointed sacrifice. Saul of Tarsus persecuted the saints in ignorance, but Peter denied his Lord deliberately. Here, it is evident, sinning willfully implies apostasy, rejecting the only available sacrifice for sin. It is connected with forsaking the assembling of themselves together, which might proceed either from the fear of Prayer of Manasseh, or from letting the truth slip, chap, and departing from the living God through an evil heart of unbelief, chap3:12. Forsaking the assembling of themselves together was a step in the direction of total apostasy. Now, if we apostatize from Christ rejecting His sacrifice, there remaineth no other sacrifice for sins. Under the law, there was no sacrifice for presumptuous sin, such as murder or blasphemy. Indeed, this could not have been the case, for, as the punishment of these sins was death, had a sacrifice for them been appointed, either the legal punishment could not have been inflicted, or the sacrifice must have been offered in vain. The Apostle, in a passage already considered, had given a very solemn caution against apostasy, chap6:1-6, and here he repeats the warning.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Haldane, Robert. "Commentary on Hebrews 10:26". "Haldane's Exposition on the Epistle to the Romans and Hebrews". https://www.studylight.org/commentaries/hal/hebrews-10.html. 1835.

Whedon's Commentary on the Bible

26.If we sin—The word sin here is to be taken as in a continuous or general present tense. The meaning is, If from saints we become sinners; that is, by total apostasy. See note on 1 John 3:10.

Wilfully—Against clear light and knowledge, usually preceded by forsaking the assembly. How flagrant and conscious the return to sin is here supposed, is indicated by the fearful language of Hebrews 10:29.

Knowledge—Says Lunemann, “This of the absolute truth embraces, in addition to an acquaintance with it through the understanding, also its internal power through experience and life.” It was not necessarily a one atrocious sin for which the Hebrews are so terribly condemned, for they may have apostatized by slow degrees and continuous small sins; but the special facts are, the clearness of their knowledge and the reality of their Christian experience. Our author here utters no denial that there may be Hebrews in excusable ignorance of Christ, who are perfected and saved in their own dispensation by the very Redeemer they know not. It is the man who renounces and denounces the very Christ whose redeeming love he had experienced, whose damnation is thus irrevocable and final.

Remaineth no more sacrifice—Rejecting this one Christ, there is no other Christ for him. There is but one atonement, and no salvation but by that one. If the apostate revert to the Levitical sacrifices, the blood of bulls and of goats avails nothing. All this is not quite saying that the apostate cannot return from his apostasy, and still avail himself of the one sacrifice: but for the persistent apostate there remains no more sacrifice for sins.

 

 

 

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Whedon, Daniel. "Commentary on Hebrews 10:26". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/hebrews-10.html. 1874-1909.

The Expositor's Greek Testament

Hebrews 10:26. .’ “For if we go on sinning wilfully after receiving the knowledge of the truth, there no more remains a sacrifice for sins, but a certain dreadful waiting for judgment and a fury of fire which is to devour the adversaries.” , introducing an additional reason for the preceding exhortation. The emphasis is on ; and the present tense of . must not be overlooked. Cf. , Thuc. 4:98. Wilful sin, continued in, means apostasy, repudiation of the covenant. Cf.Hebrews 6:6, , and Hebrews 5:2, , and Hebrews 3:12. Apostasy can only occur ’ a condition which is explained in detail in chap. 6. Without this preceding knowledge of the covenant its wilful repudiation is impossible. Those spoken of in Hebrews 10:25, as having abandoned meeting with their fellow Christians, and possibly as having neglected, if not renounced, the confession of their hope, were perhaps alluded to here, as on their way to apostasy. They are warned that they are drifting into an irredeemable condition, for to those who have repudiated and keep repudiating the one sacrifice of Christ, . The only sacrifice has been rejected, and there is no other sacrifice which can atone for the rejection of this sacrifice. “The meaning is not merely that the Jewish sacrifices to which the apostate has returned have in themselves no sin-destroying power, nor even that there is no second sacrifice additional to that of Christ, but further that for a sinner of this kind the very sacrifice of Christ itself has no more atoning or reconciling power” (Delitzsch). That this is the meaning is shown by the positive assertion of what the future does contain, a terrifying prospect of waiting for inevitable judgment. The expression is not equivalent to , which, as Bleek remarks, would not be so impressive. means either “causing fear” or “feeling fear”; “scaring” or “affrighted”. Here it is used in the former sense. occurs elsewhere only in the sense of receiving something or of the acceptation or interpretation of a word; but Hebrews 10:13 and Hebrews 9:28 guide to the meaning given by the Vulg. expectatis. The by leaving the expectation indefinite heightens the terror of it. The imagination is allowed scope. is general, but immediately suggests , the destined fire; for which see 2 Thessalonians 1:8-10. “Fiery indignation” very well renders , an anger which expresses itself in fire. The expression is derived from such O.T. phrases as Psalms 79:5 . Cf.Zephaniah 1:18 and Deuteronomy 4:21. This fiery anger is destined to devour the adversaries, as in Isaiah 26:11 , , and Isaiah 64:2 . Cf. also Isaiah 30:27 , a natural figure used by Homer and others. , see Lightfoot on Colossians 2:14, who shows that it means “direct, close, persistent opposition”.

 

 

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Hebrews 10:26". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/hebrews-10.html. 1897-1910.

The Bible Study New Testament

26. For there is no longer. “Giving up the habit of meeting together” in Hebrews 10:25is not indifference or neglect, but a deliberate act. Some would renounce the New Covenant and try to go back to the sacrifices of the Law. But since Christ has offered the sacrifice of himself, THERE IS NO OTHER SACRIFICE!!!

 

 

 

Copyright Statement
These files are public domain.
Bibliographical Information
Ice, Rhoderick D. "Commentary on Hebrews 10:26". "The Bible Study New Testament". https://www.studylight.org/commentaries/ice/hebrews-10.html. College Press, Joplin, MO. 1974.

Calvin's Commentary on the Bible

26.For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus

Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, “If we knowingly and willingly renounce the grace which we had obtained.” It is now evident how widely apart is this doctrine from the error of Novatus

And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.

This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverb ἔτι, more. But Christ’s sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.

The clause, “after having received the knowledge of the truth,” was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. (180)

Copyright Statement
These files are public domain.
Bibliographical Information
Calvin, John. "Commentary on Hebrews 10:26". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/hebrews-10.html. 1840-57.