Hebrews 10:26-27
For if we sin willfully, after we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries.
- Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable.
Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier [considerations] (What are these? That we have an entrance into the holy of holies, the new way which He has inaugurated for us.), does the same again from the more gloomy ones, speaking thus. For having said, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as you see the day approaching, this being sufficient for consolation, he added, For if we sin willfully after we have received the knowledge of the truth. There is need, he means, of good works, yea, very great need, For if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sins. You were cleansed; you were set free from the charges against you, you have become a son. If then thou return to your former vomit, there awaits you on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.
- At this place we are again assailed by those who take away repentance, and by those who delay to come to baptism. The one saying, that it is not safe for them to come to baptism, since there is no second remission: And the other asserting that it is not safe to impart the mysteries to those who have sinned, if there is no second remission.
What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but no more is there a sacrifice, that is, there is no more a second Cross. For this is what he means by sacrifice. For by one sacrifice, he says, He has perfected forever them that are sanctified; not like the Jewish [rites.]. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish [rites], but also to make [men] more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.
For, says he, if we sin willfully. See how he is disposed to pardon. He says, if we sin willfully, so that there is pardon for those [who sin] not willfully. After the knowledge of the truth: He either means, of Christ, or of all doctrines. There remains no more sacrifice for sins, but what? A certain fearful looking for of judgment and fiery indignation which shall devour the adversaries. By Adversaries he means not the unbelievers, but those also who do what is against virtue; or [else he means] that the same fire shall receive them of the household also, which [receives] the adversaries. Then expressing its devouring nature, he says, as if giving it life, fiery indignation which shall devour the adversaries. For as a wild beast when irritated and very fierce and savage, would not rest till it could lay hold on some one and eat him up; so also that fire, like one goaded by indignation, whatever it can lay hold of does not let go, but devours and tears it to pieces.
- Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just.
Hebrews 10:28
For, he says, He that has despised Moses’ law dies without mercy, under two or three witnesses. Without mercy, he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it.
What is under two or three? If two or three bore witness, he means, they immediately suffered punishment.
Hebrews 10:29
If then under the Old [Covenant], when the law of Moses is set at nought, there is so great punishment, Of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God and has counted the blood of the covenant an unholy [a common] thing, and has done despite unto the Spirit of grace?
And how does a man tread under foot the Son of God? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot, so also, they who sin have made no account of Christ; and so they have sinned. You are become the Body of Christ, and givest you yourself to the devil, so that he treads you under foot.
And accounted the blood a common thing, he says. What is common? It is unclean, or the having nothing beyond other things.
And done despite unto the Spirit of grace. For he that accepts not a benefit, does despite to the benefactor. He made you a son: and you wish to become a slave. He came to dwell with you, and you bring in wicked imaginations to Him. Christ wished to stay with you: and you tread Him down by surfeiting, by drunkenness.
Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. Give not (He says) that which is holy unto the dogs, lest in time they trample them under their feet, that is, lest they despise, lest they repudiate [them]. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. Of how much sorer punishment, suppose ye, shall he be thought worthy? Here also he appears to me to hint at the mysteries.