Doulos Iesou
Member
Introduction:
I understand that most posters here most likely believe that you cannot lose your salvation. In all of the posts though I have noticed on this subject, the most powerful text in all the NT on possibly losing your salvation is ignored. This is not the text in Hebrews 6 which is a bit more difficult to understand and I personally don't believe that is what it is referring to, but Hebrews 10:26-31.
If we want to have a Biblical theology we need to have an interpretation that is consistent with all of the Biblical revelation, and we can't simply influence one interpretation because of a previously held position from a different passage. If two passages come into conflict, chances are that one or maybe both of the passages are being misinterpreted.
In investigating this verse then, let us not run to our favorite verses that we believe ensure salvation for believers, but honestly stare into this warning given by the author of Hebrews.
Exegesis:
Verse 26:
For if we keep on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,(Heb 10:26).
The "For" at the beginning of the verse connects this text to the previous paragraph about holding fast to our confession and having a full assurance of faith. Why then is the author of Hebrews wishing to stir them up in their confidence of that original confession (a common statement in Hebrews) because of the truth of this warning.
The "we" is the use of the personal pronoun in the first person and plural, so this use not only includes the author of the letter but also the audience whom he is addressing and had just previously exhorted to hold fast their original confidence. "Sinning" is in the present participle which shows that this is an ongoing continual/habitual action that would be committed by the aforementioned group. "Deliberately" is an adverb of manner in relation to the sinning, which in the Greek is at the beginning of the sentence to provide emphasis on this particular word, basically it is saying that if you keep on sinning in a manner that is deliberate.
This is a conditional statement because of the conditional absolute participle provides the "if -- keep on" in v.26
"after receiving" is in the aorist tense showing that this receiving was a complete action, and the knowledge of the truth is that which was completely received. This is a common phrase is seen also in Paul's writings in the Epistles to Timothy, where God "desires all men to be saved and to come to a knowledge of the truth." (1 Tim 2:4) This is also found in in 2 Timothy where God may grant to their opponents repentance that even leads to this knowledge of the truth. I believe this to be the truth of what was done by Jesus in the gospel, as the person who goes on sinning deliberately has profaned the blood of the new covenant in v.29
"there no longer remains a sacrifice for sins" the "no longer" is οὐκέτι in the Greek and is described by Louw Nida as follows:
67.130 οὐκέτι; μηκέτι: the extension of time up to a point but not beyond—‘no longer.’
Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (645). New York: United Bible Societies.
There was a sacrifice for sins for these kinds of people, but not any more. The sacrifice of course must be referring to Jesus' sacrifice for our sins on the Cross as attested to by the rest of Hebrews and how the blood of animal sacrifices is not sufficient to expiate our sins.
Verse 27:
but a certain fearful expectation of judgment and a fury of fire that is about to consume the adversaries.(Heb 10:27).
In continuing the sentence, the sacrifice for sins does not remain, but what does remain? "a certain fearful expectation" this use of the word expectation has the sense of a hope or believing something that would take place in the future, of course this isn't a positive but negative expectation that is fearful of the coming judgement.
This judgement is not a judgement either where the believer would simply lose his rewards as some suppose. This is made plain by the Reference to Isaiah 26:11 about the fiery judgement of God that would one day consume his adversaries. This then becomes the expectation of the one who is willfully and habitually sinning after receiving the knowledge of the truth.
Verse 28:
Anyone who rejected the law of Moses dies without mercy on the testimony of two or three witnesses. (Heb 10:28).
This is not a mere breaking of the law, but a total breaking of the Covenant, which would be characterized by, idolatry, apostasy, blasphemy etc. etc.
Deuteronomy 17 best illustrates this, in that v.2-3 describe that the breaking of the Covenant here is specifically idolatry where they are "transgress his Covenant" by "going and serving other gods." There would then be in v.4 thorough investigation and then on the evidence of two or three witnesses v.6 they would be put to death outside the gates by stoning v.5.
This was indeed a rather fearful punishment as he even puts it "dies without mercy."
Verse 29:
How much worse punishment do you think the person will be considered worthy of who treats with disdain the Son of God and who considers ordinary the blood of the covenant by which he was made holy and who insults the Spirit of grace? (Heb 10:29).
The author is using logic here to show that just as the New Covenant is superior in the Old Covenant in it's greatness, we also will incur a worse judgement than they did if we are to break this Covenant.
Those who disdain or literally "trample under foot" the Son of God and consider's ordinary the blood of the covenant. The Greek word here for ordinary is κοινός and I believe even goes as deep as this meaning provided by Louw-Nida.
53.39 κοινόςb, ή, όν; ἀκάθαρτος, ον: pertaining to being ritually unacceptable, either as the result of defilement or because of the very nature of the object itself (for example, ritually unacceptable animals)—‘defiled, ritually unclean.’
Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (536). New York: United Bible Societies.
That the precious blood of Jesus shed on our behalf is regarded as unclean and when something is considered unclean in the OT it is not to be touched. Therefore this person refuses to be cleansed with the blood of Jesus by which they were formerly made holy. The Greek word for "made holy" (Sanctified) is ἁγιάζω and is used in the aorist tense here and indicative mood, showing that this person's being made holy in the past was a reality, that is not called into question. Also, it is in the passive voice, showing that they didn't make themselves holy or falsely try to clean themselves up but were even made holy by that same blood of Jesus whom they now are trampling underfoot.
"and who insults the Spirit of grace?" Note how the qualitative genitive is used here to show that the Spirit who is characterized by grace is the one being insulted here. Insulting the Spirit of grace does not mean that grace will cover it, but this further demonstrates that deliberate sinning that rejects the sacrifice of Jesus will result in the fact that grace will not be provided for this person.
Verse 30:
For we know the one who said,
“Vengeance is mine, I will repay,â€
and again,
“The Lord will judge his people.†(Heb 10:30).
These words are quoted from Deuteronomy 32:35-36 and the author of Hebrews usage of these words is to show that God will judge his people and will bring vengeance on those who have rejected the Son of God by their habitual willful sinning. This judgement is not of rewards it seems, but this judgement of his people will be for some, a judgement of a terrible judgement where he shall avenge the breaking of his Covenant.
Verse 31:
It is a terrifying thing to fall into the hands of the living God. (Heb 10:31).
Let this last verse stand without much exposition, to not only look to our God with adoration and appreciation for grace and mercy shown, but also with fear so that we may not remain hardened in any sin that might lead us to fall away from this living God.
Conclusion and possible objections:
While this is certainly and probably the most severe warning towards believers in the NT, it is important to note how his tone changes immediately by bringing up their former faithfulness in times of struggle. Also, how he gives the hopeful assurance that they are not among those who shrink back to destruction, but among those who have faith to preservation of their souls v.39.
Which he then goes on to show the testimony of the faithful saints in the OT to serve as that great cloud of witnesses to then press them forward into pursuing Christ and thus throwing off all sin that might cling to us.
This truth should not be thrown around to condemn a brother, but to exhort a brother to depart from wickedness and to look back on their former days of faithfulness and to give them assurance as the author does here that they won't be numbered among those who give up, but press onward!
However, these words don't negate the reality of the warning given in vs.26-31 but rather the reality of the warnings and danger given in those verses should propel us even deeper into holiness and pursuit of the Lord and receive his discipline in such a way that it draws us closer to the throne of grace.
For while God will punish severely those who profane the blood Jesus shed on the Cross, we are at mount Zion not Sinai, where God is not looking to strike us down, but is rather eager to give grace if we but come to our great high priest Jesus our advocate with the Father and confess our sins. He will then be that faithful and just God who will forgive us our sins and cleanse us of all unrighteousness.
Will appreciate your thoughts!
Servant of Jesus
I understand that most posters here most likely believe that you cannot lose your salvation. In all of the posts though I have noticed on this subject, the most powerful text in all the NT on possibly losing your salvation is ignored. This is not the text in Hebrews 6 which is a bit more difficult to understand and I personally don't believe that is what it is referring to, but Hebrews 10:26-31.
If we want to have a Biblical theology we need to have an interpretation that is consistent with all of the Biblical revelation, and we can't simply influence one interpretation because of a previously held position from a different passage. If two passages come into conflict, chances are that one or maybe both of the passages are being misinterpreted.
In investigating this verse then, let us not run to our favorite verses that we believe ensure salvation for believers, but honestly stare into this warning given by the author of Hebrews.
Exegesis:
Verse 26:
For if we keep on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,(Heb 10:26).
The "For" at the beginning of the verse connects this text to the previous paragraph about holding fast to our confession and having a full assurance of faith. Why then is the author of Hebrews wishing to stir them up in their confidence of that original confession (a common statement in Hebrews) because of the truth of this warning.
The "we" is the use of the personal pronoun in the first person and plural, so this use not only includes the author of the letter but also the audience whom he is addressing and had just previously exhorted to hold fast their original confidence. "Sinning" is in the present participle which shows that this is an ongoing continual/habitual action that would be committed by the aforementioned group. "Deliberately" is an adverb of manner in relation to the sinning, which in the Greek is at the beginning of the sentence to provide emphasis on this particular word, basically it is saying that if you keep on sinning in a manner that is deliberate.
This is a conditional statement because of the conditional absolute participle provides the "if -- keep on" in v.26
"after receiving" is in the aorist tense showing that this receiving was a complete action, and the knowledge of the truth is that which was completely received. This is a common phrase is seen also in Paul's writings in the Epistles to Timothy, where God "desires all men to be saved and to come to a knowledge of the truth." (1 Tim 2:4) This is also found in in 2 Timothy where God may grant to their opponents repentance that even leads to this knowledge of the truth. I believe this to be the truth of what was done by Jesus in the gospel, as the person who goes on sinning deliberately has profaned the blood of the new covenant in v.29
"there no longer remains a sacrifice for sins" the "no longer" is οὐκέτι in the Greek and is described by Louw Nida as follows:
67.130 οὐκέτι; μηκέτι: the extension of time up to a point but not beyond—‘no longer.’
Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (645). New York: United Bible Societies.
There was a sacrifice for sins for these kinds of people, but not any more. The sacrifice of course must be referring to Jesus' sacrifice for our sins on the Cross as attested to by the rest of Hebrews and how the blood of animal sacrifices is not sufficient to expiate our sins.
Verse 27:
but a certain fearful expectation of judgment and a fury of fire that is about to consume the adversaries.(Heb 10:27).
In continuing the sentence, the sacrifice for sins does not remain, but what does remain? "a certain fearful expectation" this use of the word expectation has the sense of a hope or believing something that would take place in the future, of course this isn't a positive but negative expectation that is fearful of the coming judgement.
This judgement is not a judgement either where the believer would simply lose his rewards as some suppose. This is made plain by the Reference to Isaiah 26:11 about the fiery judgement of God that would one day consume his adversaries. This then becomes the expectation of the one who is willfully and habitually sinning after receiving the knowledge of the truth.
Verse 28:
Anyone who rejected the law of Moses dies without mercy on the testimony of two or three witnesses. (Heb 10:28).
This is not a mere breaking of the law, but a total breaking of the Covenant, which would be characterized by, idolatry, apostasy, blasphemy etc. etc.
Deuteronomy 17 best illustrates this, in that v.2-3 describe that the breaking of the Covenant here is specifically idolatry where they are "transgress his Covenant" by "going and serving other gods." There would then be in v.4 thorough investigation and then on the evidence of two or three witnesses v.6 they would be put to death outside the gates by stoning v.5.
This was indeed a rather fearful punishment as he even puts it "dies without mercy."
Verse 29:
How much worse punishment do you think the person will be considered worthy of who treats with disdain the Son of God and who considers ordinary the blood of the covenant by which he was made holy and who insults the Spirit of grace? (Heb 10:29).
The author is using logic here to show that just as the New Covenant is superior in the Old Covenant in it's greatness, we also will incur a worse judgement than they did if we are to break this Covenant.
Those who disdain or literally "trample under foot" the Son of God and consider's ordinary the blood of the covenant. The Greek word here for ordinary is κοινός and I believe even goes as deep as this meaning provided by Louw-Nida.
53.39 κοινόςb, ή, όν; ἀκάθαρτος, ον: pertaining to being ritually unacceptable, either as the result of defilement or because of the very nature of the object itself (for example, ritually unacceptable animals)—‘defiled, ritually unclean.’
Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (536). New York: United Bible Societies.
That the precious blood of Jesus shed on our behalf is regarded as unclean and when something is considered unclean in the OT it is not to be touched. Therefore this person refuses to be cleansed with the blood of Jesus by which they were formerly made holy. The Greek word for "made holy" (Sanctified) is ἁγιάζω and is used in the aorist tense here and indicative mood, showing that this person's being made holy in the past was a reality, that is not called into question. Also, it is in the passive voice, showing that they didn't make themselves holy or falsely try to clean themselves up but were even made holy by that same blood of Jesus whom they now are trampling underfoot.
"and who insults the Spirit of grace?" Note how the qualitative genitive is used here to show that the Spirit who is characterized by grace is the one being insulted here. Insulting the Spirit of grace does not mean that grace will cover it, but this further demonstrates that deliberate sinning that rejects the sacrifice of Jesus will result in the fact that grace will not be provided for this person.
Verse 30:
For we know the one who said,
“Vengeance is mine, I will repay,â€
and again,
“The Lord will judge his people.†(Heb 10:30).
These words are quoted from Deuteronomy 32:35-36 and the author of Hebrews usage of these words is to show that God will judge his people and will bring vengeance on those who have rejected the Son of God by their habitual willful sinning. This judgement is not of rewards it seems, but this judgement of his people will be for some, a judgement of a terrible judgement where he shall avenge the breaking of his Covenant.
Verse 31:
It is a terrifying thing to fall into the hands of the living God. (Heb 10:31).
Let this last verse stand without much exposition, to not only look to our God with adoration and appreciation for grace and mercy shown, but also with fear so that we may not remain hardened in any sin that might lead us to fall away from this living God.
Conclusion and possible objections:
While this is certainly and probably the most severe warning towards believers in the NT, it is important to note how his tone changes immediately by bringing up their former faithfulness in times of struggle. Also, how he gives the hopeful assurance that they are not among those who shrink back to destruction, but among those who have faith to preservation of their souls v.39.
Which he then goes on to show the testimony of the faithful saints in the OT to serve as that great cloud of witnesses to then press them forward into pursuing Christ and thus throwing off all sin that might cling to us.
This truth should not be thrown around to condemn a brother, but to exhort a brother to depart from wickedness and to look back on their former days of faithfulness and to give them assurance as the author does here that they won't be numbered among those who give up, but press onward!
However, these words don't negate the reality of the warning given in vs.26-31 but rather the reality of the warnings and danger given in those verses should propel us even deeper into holiness and pursuit of the Lord and receive his discipline in such a way that it draws us closer to the throne of grace.
For while God will punish severely those who profane the blood Jesus shed on the Cross, we are at mount Zion not Sinai, where God is not looking to strike us down, but is rather eager to give grace if we but come to our great high priest Jesus our advocate with the Father and confess our sins. He will then be that faithful and just God who will forgive us our sins and cleanse us of all unrighteousness.
Will appreciate your thoughts!
Servant of Jesus
