Earnest Warning (10:26-31)
As we consider the fourth warning, it is imperative to mark the various expressions within its context that indicate the writer is addressing the genuine child of God. They have been “sanctified” (v10), “perfected” (v14), “sprinkled” and “washed” (v22). They are thus “brethren” who have “boldness to enter into the holiest” (v19).1 They have a “high priest over the house of God” (v21). They are to “draw near” in “faith” (v22; ch11), “hold fast” in “hope” (v23; ch12), and “provoke” (or stimulate) one another to “love and to good works” (v24; ch13). The warning assumes the person who sins has “received the [full] knowledge of the truth” (v26) and “was sanctified” by “the blood of the covenant” (v29). Following the warning, the writer reminds them that they have been “enlightened,” but says they “have need of endurance” (vv32,36 JND). They suffered plundering of their property, “knowing” they have “a better and an enduring substance” (lit. possession, v34). They are exhorted to “cast not away therefore [their] confidence” (lit. boldness, v35), which they have (v19), and which yields “great recompense of reward.” That they “might receive the promise” (v36) is only after they “have done the will of God” (v36).
The writer’s use of “we” in verses 26 and 30 is also important to understanding the warning. As with all other warnings (see 2:1-3; 3:6,14; 6:1-3; 12:25), “we” indicates that the writer recognises the warning is for both himself and for the readers of the letter. The third person “he” (v28) is used (once) to point to an Old Testament example of judgment, and (twice) for a hypothetical case worthy of “sorer punishment” (v29). And although hypothetical, the case assumes the person deserving penalty is “sanctified” (v29). The writer makes no attempt to prove or disprove it; he just assumes it as fact.
Therefore, the language of the warning and its context affirm that the writer’s concern was with genuine converts – despite the harshness of its terms. This view is sealed by a literal interpretation of “the Lord shall judge his people” (v30). We maintain that the child of God will not be condemned to eternal doom at the great white throne judgment. What, then, does this judgment mean for Christians?
A Fearful Judgment to Be Expected (10:26-27)
The conjunction “for” (lit. because) implies that the warning is the reason behind the exhortation. The word for “sin” is a present participle, meaning that it is continuous and ongoing (i.e., sinning). “Wilfully” (or willingly, 1Pe 5:2) is an adverb denoting the deliberate, determined, intentional nature of the sin. The root adjective occurs in Philemon 14 only, where it is translated “willingly.” Thus, it is neither sudden nor occasional, neither unexpected nor unintentional.
The wilful sin is after “we have received the knowledge of the truth.” Knowledge is from epignosis, which signifies a precise and correct knowledge, a full and living perception, a knowledge gained by faith and experience. Coming to a full knowledge of the truth is the will of God for those who are “saved” (1Ti 2:4; Titus 1:1). Such truth is “spiritually discerned” and cannot be received by the “natural man” (1Co 2:11-14). While “the truth” is not specifically defined, we judge that it concerns the light one has received. This leads us to the essence of the warning – revelation brings responsibility.
Sinning wilfully, therefore, is the act of deliberately and persistently going against the revealed will of God by a true Christian. The context suggests that the sin in view is intentional and sustained disobedience against the imperatives to hold fast and not forsake assembling together. For the Hebrews, this would mean abandoning their profession of faith and the house of the living God, and returning to the lifeless rituals of Judaism (although the principle of sinning wilfully may be taken more broadly).
In this plight, “there remaineth no more sacrifice for sins.” How is this to be understood? Firstly, Christ has “offered one sacrifice for sins for ever” (10:12). On the basis of the new covenant, God will “no more” remember our “sins and iniquities” (v17), and where there is forgiveness, there is “no more offering for sin” (v18; 9:22). Thus, the sacrifice of Christ provides for eternal salvation and security from eternal judgment (Joh 5:24). Also, when a believer acknowledges present sin and repents to God in faith, forgiveness and restoration are certain (1Jn 1:9). However, if one were to persist in wilful sin and consciously disregard the sacrifice of Christ, there is nothing else available that can provide forgiveness and restoration. The only thing that remains is the certainty of temporal judgment (v27). (The OT illustration for this will be considered in the next article.)
Inasmuch as the first warning affirmed an inescapable recompense for neglect, the “expectation of judgment” (JND) for sinning wilfully is both “certain” and “fearful” (see 10:31). We take the expression “fiery zeal” (v27 YLT) as metaphorical of either temporal discipline (or chastening) by the hand of God, or the judgment seat of Christ. In the former, chastening has cleansing, correction and instruction in mind, and may involve taking a believer home.2 For the latter, judgment is concerned with review and requiting, and involves a righteous recompense for motive, service, behaviour and things done, “whether it be good or bad.”3 Thus, “the day approaching” (v25) is to be feared today, for we will receive reward or loss of future blessing, honour, rule and responsibility in the Millennial Kingdom according to present Christian conduct.
The “fiery zeal” (v27 YLT) is figurative of testing, proving, chastening and consuming. God can use fire positively, such as to prove our faith (1Pe 1:7), and negatively, such as was required for the disobedience of Nadab and Abihu (Lev 10:1,2) and the rebellion of Korah (Num 16:1-35). Fire will be used at the judgment seat to manifest the quality of our work (1Co 3:13). We take the expression “about to devour the adversaries” (JND; see Isa 26:11) as a form of temporal discipline for persistent rebellion, not eternal wrath for the unregenerate.
Thanks be to God, “the forgiveness of sins” is available to all through our Lord Jesus Christ (Act 13:38; 1Jn 1:9). However, deliberate and ongoing sin in the life of a believer is a disgrace to God and will, in one form or another, invoke His disciplining hand. It is time to ask ourselves the question, “Shall we continue in sin …? Certainly not!” (Rom 6:1,2 NKJV).
1 Bible quotations in this article are from the KJV unless otherwise noted.
2 E.g., Act 5:5; 1Co 3:17; 5:5; 11:30-32; Heb 12:5-11; Jas 5:19,20; 1Pe 4:17; 1Jn 5:16.
3 See Heb 10:30,35; 1Co 3:13-15; 4:3-5; 2Co 5:10; Col 3:24,25; Jas 1:12; 2:12.
