Hebrews 10:26-31
OLD TESTAMENT WARNINGS TO NEW TESTAMENT APOSTATES:
AN EXEGETICAL STUDY OF HEBREWS 10:26-31
HEBREWS 10
26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.
Hebrews 10:26-31
The author of Hebrews warned that the punishment for people who knew the truth of the Gospel of Christ and continued in deliberate sin would receive a far greater punishment than those who disregarded the Law of Moses.
Outline
I) The Author Warns of the Removal of Sacrifice for Continual Deliberate Sin (10:26-27)
A. The author identifies those who deliberately sin after receiving the truth (v. 26)
B. The author warns this group of people that their actions remove Christ’s sacrifice for their sins (v. 26)
C. The author states that judgment comes upon this group of people (v. 27)
D. The author further identifies this group of people as adversaries (v. 27)
II) The Author Warns of a Worse Punishment (10:28-29)
A. The author recalls the punishment for disregarding the law of Moses was death without mercy (v. 28)
B. The author reveals that deliberate sin in the New Covenant deserves punishment worse than death without mercy (v. 29)
C. The author states that disregarding the Son of God:
1. profanes the blood of the covenant (v. 29)
2. outrages the Holy Spirit (v. 29)
III) The Author Reminds the Audience of the Fear of Incurring God’s judgment (10:30-31)
A. The author teaches that God repays and judges sin (v. 30)
B. The author concludes that falling into God’s judgment is a fearful thing (v. 31)
Old Testament Warnings to New Testament Apostates
Fury, fire, and fear are the words the author of Hebrews uses to warn his audience against continual deliberate sin, called apostasy. Apostasy removes the sacrifice for sin and beckons the judgment of a fierce God. The author of Hebrews sternly, yet lovingly, warns his audience against continual sin to keep them out of the hands of the living God. Understanding the extent of the author’s argument requires a clear understanding of the mosaic law. Therefore, this study will examine and reflect on key Old Testament texts from Moses that uncover the mind of the author of Hebrews. This will reveal that the author’s rationale is that a violation of a more superior covenant deserves more severe punishment. Hebrews 10:26-31 will help those who claim to be Christians, yet find themselves living in sin or being lured by sin, to see the serious need to repent or to expect the reality of a punishment that is worse than death without mercy.
Context: Author and Audience
The book of Hebrews is written by an anonymous author to Jews and Jewish-Christians. The author’s knowledge of the law and the gospel is exquisite. He displays this by explaining temple worship and priestly practices with precision. He shows a vast knowledge of the scriptures by quoting several Old Testament passages. When he quotes the Old Testament, he uses the Septuagint (LXX), which may indicate the geographical location of his audience as Asia Minor or Greece.[1] While the location of the audience is not identified in the book of Hebrews, their Jewish lineage is made certain. The first verse of the letter states, “God spoke to our fathers by the prophets” (Heb. 1:1). The pronoun “our” identifies both the author and his audience as Jews.
The Jewish audience during this time experienced various influences that tempted or caused them to revert to their old covenant ways; false teachings and persecution lured some away from the faith. The author’s argument regarding Jesus’ superiority over angels in chapter 1 provides insight into potential Qumran (koom-rahn) influence on this Jewish audience. The Qumran community lived in isolation from society and worshipped angels. They taught that the angel Michael was greater than the Messiah.[2]
In the latter portion of Hebrews, the author encourages the audience to remain faithful under pending persecution (Heb. 10:39). Not only did the circumstances of persecution produce the “Hall of Heroes” in Hebrews 11, but it also provides some insight as to when the book itself was written. Timothy’s release from prison shows some of the intense Christian persecution of their day (Heb 13:23). This persecution culminated in the destruction of the Jewish Temple in A.D. 70. Since temple worship was still going on during its writing, these factors give Hebrews a likely date of the mid to late 60s.
The book of Hebrews is a letter with a serious tone that urges those in or close to the Christian community to remain in Christ despite opposing influences. The author begins his “word of exhortation” (13:22) with an argument that Jesus is superior to angels. Next, he explains that Jesus is a better priest serving in a better priesthood than all who preceded him. Then, the author declares that the old covenant is obsolete (Heb. 8:13) and asserts the superiority of the New Covenant, due to the nature of the one sacrificed, the one who gave the sacrifice, and the forgiveness found in the blood of the sacrifice. All of the LXX quotations with references to priestly practices would have been familiar to the Jewish audience, so they would have understood that Jesus is the Messiah who ushered in a new, better covenant.
In Hebrews 10:19, the conjunction “therefore” indicates the author’s transition from displaying the superiority of Christ and his covenant to expressing the expectations for those who follow him. The author commands that believers must draw near to God and hold fast to the confession of their faith (10:22-23). He instructs that they should meet regularly to encourage one another. Then in Hebrews 10:26-31, he explains the consequences for those who do not follow Christ.
The word “for” in verse 26 connects it with the verses immediately before it. The author states, “not neglecting to meet together . . . For if we go on sinning deliberately” (vv. 25-26). This implies that meeting regularly is a deterrent for sinning deliberately. Meeting regularly and hearing the word preached is also the reason why the audience of Hebrews 10:26 possesses “knowledge of the truth” (i.e. they know the word because they attend church). The book of Hebrews is an appeal to Jews and Jewish Christians to faithfully follow Jesus despite persecution and false teachings (Heb. 10:32-39). Hebrews 10:26-31 serves to warn the audience of the consequences for not heeding this appeal.
The Author Warns of the Removal of Sacrifice for Continual Deliberate Sin (10:26-27)
For if we go on sinning deliberately after receiving the knowledge of truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries.
The pronoun “we” in verse 26 refers to Jews and Jewish-Christians. Back in Hebrews 10:19, the author makes the statement, “Therefore, brothers.” Whoever he calls “brothers” in verse 19 is also who he is still addressing in verses 26-31. This is strengthened by the conjunction “for” located at the beginning of verse 26. The word “for” connects verses 19-25 (and the crowd of “brothers”) directly to verses 26-31. Determining whether or not the author had true believers, unbelievers, or both in mind when he said “brothers” helps interpret verse 29 later in the text.
There is evidence that the crowd of brothers consists of both Jewish-Christians (believers) and Jews (nonbelievers). Since the author assumes that these “brothers” may “enter the holy places by the blood of Jesus,” (v. 19) he must have Jewish-Christians who have experienced the remission of sin through the blood (9:22) in mind when he recites Hebrews 10:26-31. However, he also warns those who will ultimately fall into apostasy. Thus, “brothers” most likely include true believers and those who are posing to be true believers. This shows that the author thinks some who claim to be brothers may not be in God’s family.
The author warns this group of brothers that if they continue in deliberate sin that they should expect judgment, not sacrifice. “The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour.”[3] The verb tense of “sinning” displays that this is a continual type of sin, which is not characteristic of true believers. Some versions of the Bible also use this same verb tense for the word “receiving,” which displays a continual receiving of the truth. The continual receiving of the truth comes from the brothers’ continual assembly (Heb. 10:25).
The author distinguishes (through implication) between two groups of people and two types of sin. The first group of people consists of those who have not received the knowledge of the truth and the second group of people consists of those who have received the knowledge of the truth. The first type of sin is intentional, and the second type is unintentional. This is nothing new for the audience, or the author because the Lord has long distinguished between intentional and unintentional sin (Num. 15:22-31). This concept helps the reader gain insight into the authorial logic present within this text. Since the entire context of Hebrews deals with the law of Moses, the author had Numbers in mind when he made this statement in Hebrews 10:26.
In Numbers 15, Moses gave a sacrifice for unintentional sin. The entirety of the book of Hebrews, especially 10:1-18, leads up to the proclamation that Jesus’ sacrifice is more superior than any in Moses’ day. When the author states, “there no longer remains a sacrifice for sins” he is revealing there will be no other sacrifice to follow Jesus like there was with Moses.[4] This is a serious warning to the audience that if they reject Jesus through continual deliberate sin, there remains nowhere and nobody else to turn to for forgiveness. Instead, they can expect judgment.
The fearful expectation of judgment in verse 27 corresponds with verses 30-31. Verses 30-31 state, “‘The Lord will judge his people.’ It is a fearful thing to fall into the hands of the living God.” The repetition of the word fearful shows that the author understands the wrath of God. This aspect of God’s character is used to persuade the audience against continual deliberate sin. The phrase “fury of fire” is a figure of speech that relays to the audience the Lord’s anger against such people and their destiny in the lake of fire.[5]
The Author Warns of a Worse Punishment (10:28-29)
Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?
In verse 28, the author makes a direct reference to Deuteronomy 19:15. In Moses’ day, the death penalty by stoning was required for idolatry (Deut. 17:2-6) and blasphemy (Lev. 24:14-16), however, any violation of the law had to come from two or three witnesses.[6] This reference reveals the author’s intimate knowledge of the Old Testament and his expectation that his audience knew the law well too. Throughout the book of Hebrews, the author compares the mosaic covenant to the New Covenant to display the superiority of the new. Verses 28-29 serve to display that the result of violating a superior covenant is a more severe punishment, one worse than death without mercy, like the one in Deuteronomy 17:2-6.
Are Apostates Sanctified?
Verse 29 is a rhetorical question that serves as a stark warning against those who know the truth but continue in deliberate sin. The interpretive challenge in this passage is the phrase “by which he was sanctified.” The word sanctify in Greek is the verb hagiazo. This word’s possible meanings include: hallow, make or be holy, or set apart. This exact word is utilized a total of seven times in Hebrews, so consulting those instances is useful for interpreting the meaning in verse 29.
Hebrews 2:10-11 utilizes the word twice referring directly to salvation and the recipients of salvation. Hebrews 9:13 utilizes the term hagiazo in reference to the blood of a heifer, which made people eligible to perform their duties of worship under the old covenant (i.e. not salvific).[7] Hebrews 10:10 utilizes the word hagiazo in direct connection with the ramifications of what Christ did when he removed sin. Similarly, Hebrews 10:14 says, “For by a single offering he has perfected for all time those who are being sanctified.” Whenever the author of Hebrews uses the word sanctify in connection with the blood of Jesus or simply Jesus himself, he does so in a salvific sense. For these occurrences, the best selection for the word hagiazo is to make/be holy (Heb. 2:10-11; 10:10, 14). Hebrews 9:13 and 10:29, are not one of these instances.
Some scholars believe the pronoun “he” in 10:29 refers to Jesus since nonbelievers are not sanctified, or made holy. Linguistically, this reading is unnatural. More importantly, Hebrews 7:26-27 displays that Jesus did not need to be sanctified by his own blood because by his very nature he was already holy:
For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.
The solution to the interpretive challenge is to distinguish between the possible uses of the word hagiazo. In the instance of Hebrews 10:29, the person who has continued in deliberate sin, trampled underfoot the Son of God, profaned the blood of the covenant, and outraged the Holy Spirit is also sanctified. This person does not fit the description of pure, hallow, or holy. This person also defies the concept of positional sanctification. However, this person does fit the description of being “set apart.” What has set them apart is their receiving the knowledge of the truth (10:26), gathering with the saints (10:25), confessing (not possessing) faith (10:23), participating in the sacraments (10:22), receiving enlightenment (6:4), tasting of the heavenly gift (6:4), sharing in the Spirit (6:4), and generally associating with the true “brothers” among the audience of Hebrews. All of these covenant benefits are only made possible by the blood of Jesus, a truth the author has been displaying the entire epistle. Apostates only get a taste, but that taste sets them apart from those who have never received the knowledge of the truth.
Hebrews 10:29 also requires the interpreter to be aware of the “Word-Concept Fallacy,” which warns the reader not to define a concept through the use of a single word.[8] Simply calling those who have profaned the Son of God “set apart” does not satisfy the overall meaning of the concept of sanctification. Throughout the book of Hebrews, the author uses the word sanctify in a salvific sense and a non-salvific sense. Distinguishing between these two concepts helps clarify the truth of the apostate in Hebrews 10:29 who was, in one sense, sanctified because he received the knowledge of the truth. In this instance, the distinction between the use of hagiazo as “set apart” and not as “holy” helps clarify the concept of sanctification as it is applied to those who continue in deliberate sin.
The Blood of the Covenant
One other important concept in Hebrews 10:29 is the “blood of the covenant.” The nature of the sanctification for the person who continues in deliberate sin may be clarified by an examination of the “blood of the covenant” in the Old Testament. This examination is justified because the author of Hebrews has explicitly and implicitly revealed that he has the mosaic covenant in mind throughout his entire writing. Therefore, one can reason that when the author mentions the blood of the New Covenant, he also has the blood of the old covenant in mind.
This leads to a comparison of Hebrews 10:26-29 with Exodus 24:7-8. In Hebrews 10:26, the person in question has received the knowledge of truth and goes on to profane the blood of the covenant. In Exodus 24:7, Moses took the Book of the Covenant and read it to the people. Immediately after he finished reading, “Moses took the blood and threw it on the people and said, ‘Behold the blood of the new covenant that the Lord has made with you in accordance with all these words’” (Ex. 24:8). This comparison shows that the people in Exodus “received the knowledge of the truth” through Moses’ reading of the Book of the Covenant immediately before Moses “sanctified” the hearers with the blood. The sequence of first receiving the knowledge of the truth followed by the blood of the covenant in both Exodus 24 and Hebrews 10 reveals that the author of Hebrews had Exodus 24 in mind when he declared judgment on apostates.
Some of the people in Exodus were similar to the people in Hebrews 10:29 in that they had knowledge of truth and were “set apart” by the blood[9], although not in a salvific way. However, the difference between them was the difference between the blood of animals and the blood of Jesus. It is this difference that demands more severe punishment for those who profane the blood of a superior covenant.
The Author Reminds the Audience of the Fear of Incurring God’s Judgment (10:30-31)
For we know him who said, “Vengeance is mine; I will repay.” And again, The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God.
The Old Testament reference to Moses in Hebrews 10:28 shows that the author was thinking about Deuteronomy 17 as he penned his warning of apostasy. This notion is strengthened by the author’s direct quote in Hebrews 10:30. Deuteronomy 32:43 says, “he avenges the blood of his children and takes vengeance on his adversaries. He repays those who hate him and cleanses his people’s land.” Hebrews 10:30 quotes portions of Deut. 32:35-43 saying, “For we know him who said, ‘Vengeance is mine; I will repay.’ And again, ‘The Lord will judge his people.’”
In Deuteronomy 32:43, Moses declares that God will take vengeance on his adversaries. In Hebrews 10:27, the author says that God will consume his adversaries (10:27). Furthermore, the reason why God will execute his vengeance in Deuteronomy is apparently to avenge the blood of his children. In Hebrews 10:29, the adversary is consumed by God for profaning the blood of his son. The context of Deuteronomy further damns the one who continues in deliberate sin by revealing the mind of Hebrews’ author as he warns this person. Deuteronomy 32 calls this type of person an enemy and an adversary who stands in line to receive God’s judgment (v. 41).
The Apostle Paul’s use of Deuteronomy 32:35 in Romans 12:19 contributes to interpreting the meaning of Hebrews 10:26-31. In the context of Romans 12, Paul discusses the characteristics of a true Christian. He urges believers to be at peace with people who do not display these characteristics on the basis that God will avenge them (Rom. 12:19). Then in Romans 12:20, Paul identifies the people who do not display the characteristics of true Christians as enemies. This is consistent with the author of Hebrews’ identifying those who continue in deliberate sin as adversaries. Both the author of Hebrews and Paul’s use of Deuteronomy 32 shows that the person in Hebrews 10:26-31 is not a Christian in a season of temporal sin, but an apostate enemy of God.
The passage ends declaring, “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). This is the second occurrence of the word “fearful” in this passage. The repetition helps the reader determine the tone of the author’s message. The author is making it clear that people who know the truth about Jesus and continue in sin should be afraid.
The Hand of God
The term “living God” is also a repetition within the book of Hebrews that was used throughout the Old Testament to distinguish Yahweh apart from false gods. Hebrews 3:12 says, “Take care, brothers, lest there be in any of you an evil unbelieving heart, leading you to fall away from the living God.” From a literary standpoint, this is an interesting figure of speech. In Hebrews 3:12 unbelievers fall away from God, but in Hebrews 10:31 unbelievers fall into the hand of God. The anthropomorphism[10] in 10:31 shows that nobody can escape God; they will move close to him in salvation or they will move close to him in judgment.
Hebrews 9:14 also declares that the blood of Jesus purifies believers to serve the “living God.” The repetition of “living God” in Hebrews 10:31 is a perfect ending to the author’s warning of apostasy. It causes the audience to remember that an unbelieving heart prevents them from serving the living God (Heb. 3:12) and that it is only the blood of a better covenant that can cause them to serve the living God (Heb. 9:14).
Application for Today
At least three circumstances of the audience were true in these verses: they had a clear understanding of truth, they were either believers or appeared to be believers based on their close association with the church, and they were tempted by ungodly influences (false teaching and persecution) to depart from the faith. Since the church today exists to serve God in the New Covenant, the warning of Hebrews 10:26-31 is directly applicable to all who meet these three criteria. This warning is meant to be both preventative and corrective; it is meant to prevent some from entering into deliberate sin and it is meant to correct those who have shown a preliminary pattern of continual deliberate sin.
Appear to be Believers
These verses are directed at people who have sat under sound biblical preaching. They may have attended church their entire lives. They may attend Christian schools or universities. Their father might be a pastor, elder, or deacon or they themselves may be a pastor, elder, or deacon. They may read their Bible from time to time. These people intellectually know the truth but not in a salvific way. They may have professed faith, but do not possess faith. They may even know they do not possess true faith, but continue in their tradition of church attendance anyway. They may tithe, sing during worship, and bring their Bible to church. Externally, they are indistinguishable from those who are genuine born-again brothers.
Continual Deliberate Sin
The message of Hebrews 10:26-31 is to turn away from continual deliberate sin. The preacher who lives in a secret marital affair must repent or expect God’s judgment. The deacon who abuses his wife and children at home must repent or expect God’s judgment. The Sunday School teacher who is enslaved to pornography must repent or expect God’s judgment. The parishioner who dabbles in the drug scene must repent or expect God’s judgment. The professing Christian who never prays or reads their Bible must repent or expect God’s judgment. If these people repent, the blood will atone for their sin (Heb. 9:22). If they do not, they will fall into the hands of the living God (Heb. 10:31).
Hope for the Brethren
The person who finds themselves in continual deliberate sin must repent and sin no more. Men of God in the Bible, like King David, had distinct, calculated seasons of deliberate disobedience. Believers, like David in Psalm 51, will ultimately repent from their pattern of sin. Those who do not come to God in sincere confession and repentance are not brothers, they are apostates. May the one who finds themselves striving toward obedience, yet battling the flesh daily distinguish themselves from apostates through repentance and find hope in the Confessions:
They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord (LBCF 13.1).
This sanctification is throughout the whole man, yet imperfect in this life; there abides still some remnants of corruption in every part, whence arises a continual and irreconcilable war; the flesh lusting against the spirit, and the spirit against the flesh (LBCF 13.2).
In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word has prescribed to them (LBCF 13.3).
[1] John MacArthur, The MacArthur Bible Commentary, (Nashville, TN: Thomas Nelson, 2005), 1833.
[2] Ibid.
[3] Matthew Henry, Matthew Henry’s Concise Commentary on the Whole Bible, (Nashville, TN: Thomas Nelson, 2000).
[4] John MacArthur, MacArthur Bible Commentary, 1866.
[5] Ibid.
[6] John Barton and Jon Muddiman, The Oxford Bible Commentary (Oxford: Oxford University Press, 2007), 1251, accessed August 27, 2020, http://web.b.ebscohost.com/ehost/ebookviewer/ebook.
[7] R.C. Sproul ed., The Reformation Study Bible, (Orlando, FL: Reformation Trust Publishing, 2014), 2211.
[8] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, (Grand Rapids, MI: Zondervan, 2012), 166.
[9] Glen S. Martin, ed. Max Anders, Holman Old Testament Commentary: Exodus, Leviticus, Numbers (Nashville, TN: B&H Publishing, 2002), 104.
[10] Anthropomorphism is ascribing human characteristics or human form to God. In this case, the author of Hebrews ascribes “hands” to God. This literary tool often helps the reader conceive, in part, the nature and character of an otherwise inconceivable God.
