Exegetical and Hermeneutical Commentary of Hebrews 10:28
He that despised Moses’ law died without mercy under two or three witnesses:
28. He that despised Moses’ law ] Especially by being guilty of the sin of idolatry (Deu 17:2-7). Literally, it is “ any one, on setting at nought Moses’ law.”
died ] Lit., “dies.” Here is another of the favourite Jewish exegetical arguments a minori ad majus.
without mercy ] The Mosaic law pronounced on offenders an inexorable doom. “The letter killeth” (2Co 3:6).
under two or three witnesses ] i.e. by the testimony of at least two (Joh 8:17; 2Co 13:1).
Fuente: The Cambridge Bible for Schools and Colleges
He that despised Moses law – That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the Law of Moses died without mercy, but only where offences were punishable with death, and probably the apostle had in his eye particularly the case of apostasy from the Jewish religion. The subject of apostasy from the Christian religion is particularly under discussion here, and it was natural to illustrate this by a reference to a similar case under the Law of Moses. The Law in regard to apostates from the Jewish religion was positive. There was no reprieve; Deu 13:6-10.
Died without mercy – That is, there was no provision for pardon.
Under two or three witnesses – It was the settled law among the Hebrews that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement. The object was the security of the accused person if innocent. The principle in the Law was, that it was to be presumed that two or three persons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be deceived in regard to a fact which they had observed.
Fuente: Albert Barnes’ Notes on the Bible
Heb 10:28-29
Trodden under foot the Son of God
Aggravated apostasy
I.
THE APOSTATE TREADS UNDER FOOT THE SON OF GOD. The expression is metaphorical, and presupposeth that Jesus Christ is the Son of God, and affirmeth that He, though the Son of God, is trodden under foot. To tread a thing under foot is
1. To undervalue it, if it be of any worth.
2. To vilify it.
3. To vilify it very much.
4. To express this contempt by casting it upon the ground and trampling upon it, which is the greatest debasement, and is sometimes an expression of utter detestation.
Thus Jezebel was thrown down upon the earth, and trampled upon by Jehus horses. To vilify and debase things that are base is no fault; and to despise unworthy men is tolerable; but the apostate undervalues the Son of God; and the greater His dignity, the greater the indignity. He is not mere man, though man, yet as man the best of men; for He is the Son of God, and that not any kind of son, but the only begotten and beloved Son of God, the brightness of His Fathers glory, and the express image of His person; and so the Son of God, that He is God. Thus neither the Person and Deity of Christ, nor His natures, nor the personal union of them, nor His transcendent gifts, nor His heavenly wisdom, nor His glorious works, nor His rare virtues, nor His great work of expiation, nor His glory and power; which He enjoys at the right hand of God, could anyways move him; but he debaseth Him that was higher than the heavens, as low as the dust under his feet; yet this debasement was only an act of his base mind, but could not in the least degree obscure the excellency of Christ, This is the first aggravation of apostasy.
II. HE COUNTETH THE BLOOD OF THE COVENANT, WHEREBY HE WAS SANCTIFIED, AN UNHOLY THING.
1. By the blood understand the sacrifice of Christ, so much magnified in the former chapter; for it is that blood by which Christ, entering the holy place of heaven, obtained eternal redemption; that blood which purgeth the conscience from dead works to serve the living God; that blood which confirmed the everlasting covenant, in which respect it is called the blood of the covenant. This covenant is called the covenant of grace, wherein God promiseth remission of sins, and the eternal inheritance of glory, upon condition of repentance and faith in Christ. And it is called the blood of this covenant because upon it the covenant was grounded, and by virtue of it all the promises thereof are made effectual.
2. This was the blood by which this apostate, upon his receiving the knowledge of the truth, was sanctified. For
(1) This blood, as offered and accepted of God, made his sin remissible.
(2) Upon the profession of his faith his sin was, at least conditionally, pardoned and purged.
(3) So long as he continued in his profession, and so far as he proceeded according to certain degrees in faith and the profession of it, so far he might be said to be in a state of justification, and not only to justification, but sanctification.
3. Yet this sanctifying blood the apostate counts unholy or common. To be common blood may be understood
(1) Such as hath no expiating and purging power.
(2) Such as is no better than the blood of bulls and goats sacrificed.
(3) Such as differs not from the blood of other men.
(4) Such as is the blood of a malefactor, guilty and vicious person, and that is impure and unholy blood. So that the apostate, though he had received some kind and measure of sanctification from it, yet ascribed no more virtue and excellency to it than to common blood; denied the sanctifying power of it, nay, did account it unholy. Yet you must note, that though it be so vile in his conceit, yet it is really in itself the only sanctifying blood to all such as do sincerely believe. This is the second aggravatior,.
III. THE APOSTATE DOTH DESPITE UNTO THE SPIRIT OF GRACE.
1. This Spirit is not the spirit of man, neither is it any angel, nor any created person of substance; but it is an uncreated Spirit, the Spirit of God, so as that it is God; therefore the perfections and operations of God are predicated of it.
2. This Spirit is said to be the Spirit of grace. Thus He may be called in opposition to the spirit of bondage and fear, which is the spirit proper to the law. For the Spirit by the law, which had no expiation for sin, no promise of power to keep it, nor of pardon if transgressed, could work nothing but fear, which was a continued slavery. The Spirit of the gospel, which is the Spirit of Christ, promised and given in the gospel, is a Spirit of comfort and confidence.
3. They do despite unto this Spirit. In this despite there are injury, reproach, contempt; and the greater the person to whom the despite is done, the more heinous it is. This here meant is not done to man, but God; because done to that Spirit which is so the Spirit of God, that He is God. This is committed
(1) By resisting the sanctifying power of God.
(2) By undoing all that God, by His Spirit, had done in him for his salvation.
(3) By accounting the gifts, notions, motions of this Spirit, the works, delusions, and impulses of the devil; and that not only in himself, but in others sanctified by this Spirit, and endued with His gifts. This is a sin against God the Father, who loved us, and sent Christ to redeem us; against God the Son, who had shed His precious blood for the expiation of our sins; against God the Holy Ghost, who had begun the work of sanctification and consolation in us. (G. Lawson.)
The folly of rejecting Christ:
It is as if a Venice glass should dispute against a marble wall. It is as if a little ship should run itself against a rock; the rock would soon split the ship, but the ship could not have hurt the rock. (Ralph Robinson.)
The murdered Christ
I do believe that a murderer would rather see the ghost of his murdered victim standing by his side, sitting at his table, looking at him through the curtains of his bed, confronting him in every society he visits, haunting him in solitude–I believe a man would rather see the ghost of a murdered victim following him everywhere than you would like to see the murdered Christ, whom your sins pierced on the Cross. (B. K. Noel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. He that despised Moses’ law] . He that rejected it, threw it aside, and denied its Divine authority by presumptuous sinning, died without mercy-without any extenuation or mitigation of punishment; Nu 15:30.
Under two or three witnesses] That is, when convicted by the testimony of two or three respectable witnesses. See De 17:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The punishment threatened on such sinners is illustrated by an instance proper to the Hebrews; For if the lesser sin against Mosess law was punished by death, the greater sin against the gospel of Christ shall be more punished.
He that despised Mosess law; any person, whoever he were, none excepted, cantemning, rejecting, nullifying, or making to have noplace or force, (suitable to forsaking, before prohibited), the law of God, given by the mediation of Moses, so as to have no power on the conscience by apostacy from it, and to do it openly, proudly, and presumptuously, in the face of the church, Num 15:30,31.
Died without mercy under two or three witnesses; was to be sentenced to death without any compassion or mercy, and indispensably executed without any pity, by stoning of the offender by two or three witnessess, which did evidence the fact, and convict him of it, according to the law, as Deu 13:6-11; 17:2-7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. Compare Heb 2:2;Heb 2:3; Heb 12:25.
despised“set atnaught” [ALFORD]:utterly and heinously violated, not merely some minor detail, but thewhole law and covenant; for example, by idolatry (De17:2-7). So here apostasy answers to such an utterviolation of the old covenant.
diedGreek,“dies”: the normal punishment of such transgression, thenstill in force.
without mercyliterally,”mercies”: removal out of the pale of mitigation, or arespite of his doom.
underon the evidenceof.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that despised Moses’ law,…. By breaking it wilfully, and presumptuously, for which there was no sacrifice; meaning the law which Moses was the minister of not the author; and it respects the whole body of laws given by him, from God; and is instanced in for the sake of the comparison between him and Christ, and between the law and the Gospel, and for the illustration of the case in hand. Now one that transgressed that law, either in whole, or in part, by denying it entirely, or by breaking any particular precept of it presumptuously,
died without mercy; a corporeal death; there was no atonement nor sacrifice for him, nor pity to be shown him, De 13:8.
Under two or three witnesses; who “stood by”, or were present, as the Arabic version renders it, when the transgression was committed; or that “accused him”, as the Ethiopic version; that were witnesses against him, and plainly and fully proved the fact, De 17:6.
Fuente: John Gill’s Exposition of the Entire Bible
Hath set at naught (). First aorist active participle of , late compound, very common in LXX, from alpha privative and , to render null and void, to set aside, only here in Hebrews (see Mr 7:9), but note (Heb 7:18; Heb 9:26).
Without mercy ( ). See 2Co 1:3. This was the law (De 17:6) for apostates.
On the word of two or three ( ). “On the basis of two or three.” For this use of with the locative see 9:17.
Fuente: Robertson’s Word Pictures in the New Testament
He that despised [ ] . Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ajqethsiv only in Hebrews. See ch. Heb 7:18; Heb 9:26.
Died [] . Lit. dieth. According to the ordinance as it now stands in the law.
Without mercy [ ] . The phrase N. T. o. For the noun see on 2Co 1:3.
Under two or three witnesses [ ] . As in LXX, Deu 17:6. jEpi with dative signifying on condition of two or three witnesses testifying. Comp. 1Ti 5:17, where the same phrase occurs with the genitive, before, in the presence of. Comp. also Deu 19:15.
Fuente: Vincent’s Word Studies in the New Testament
1) “He that despised Moses’ law,” (athetesas tis nomon mouseos) “Anyone disregarding Moses’ law,” who took the moral and ethical codes of Moses’ law lightly, with flippant disregard; had judgement without mercy, Jas 2:13; Psa 109:16-17.
2) “Died without mercy,” (choris oiktirmon apothnesken) “Dies without(apart from) any compassion,” without any real occasion for pity. There was a death penalty for presumptuous, premeditated, headstrong will in breaking the ten commandments. This was capital punishment to be executed against the saved and unsaved, Exo 21:29; Exo 35:2; Num 20:11.
3) “Under two or three witnesses,” (epi dusin e trisin martusin) “On the word or testimony of two or three witnesses; who would by personal testimony certify evidence that the law had been presumptuously broken, Num 35:30; Deu 17:2-7; Deu 19:15; Mat 18:16; Joh 8:17; 2Co 13:1.
Fuente: Garner-Howes Baptist Commentary
28. He that despised, etc. This is an argument from the less to the greater; for if it was a capital offense to violate the law of Moses, how much heavier punishment does the rejection of the gospel deserve, a sin which involves so many and so heinous impieties! This reasoning was indeed most fitted to impress the Jews; for so severe a punishment on apostates under the Law was neither new to them, nor could it appear unjustly rigorous. They ought then to have acknowledged that vengeance just, however severe, by which God now sanctions the majesty of his Gospel (182)
Hereby is also confirmed what I have already said, that the Apostle speaks not of particular sins, but of the entire denial of Christ; for the Law did not punish all kinds of transgressions with death, but apostasy, that is, when any one wholly renounced religion; for the Apostle referred to a passage in Deu 17:2, (183) where we find, that if any one violated God’s covenant by worshipping foreign gods, he was to be brought outside of the gate and stoned to death.
Now, though the Law proceeded from God, and Moses was not its author, but its minister, yet the Apostle calls it the law of Moses, because it had been given through him: this was said in order to amplify the more the dignity of the Gospel, which has been delivered to us by the Son of God.
Under two or three witnesses, etc. This bears not on the present subject; but it was a part of the civil law of Moses that two or three witnesses were required to prove the accused guilty. However, we hence learn what sort of crime the Apostle meant; for had not this been added, an opening would have been left for many false conjectures. But now it is beyond all dispute that he speaks of apostasy. At the same time that equity ought to be observed which almost all statesmen have adopted, that no one is to be condemned without being proved guilty by the testimony of two witnesses. (184)
(182) “Despised” of our version ought to have been “rejected,” as Calvin renders the word, for the renouncing of the Law is what is meant. Followed by “commandment” in Mar 7:9, it is rendered “reject,” and “cast off” when followed by “faith” in 1Ti 5:12; and “cast off” would be very suitable here. — Ed.
(183) Both Doddridge and Stuart refer to Num 15:30, but incorrectly, as there the specific sin of apostasy is not mentioned, nor is there mention made of witnesses. Besides, it is not the presumptuous or willful sin there referred to, that is here intended, but the sin of apostasy, when it is the result of a free choice, without any outward constraining power as under violent persecution. — Ed.
(184) “Neither the king nor the Senate,” says Grotius, “had the power to pardon.” It is to be observed that God delegated the power to execute apostates to the rulers of Israel: but we find here that he has under the Gospel resumed that power and holds it in his own hands; the execution of the vengeance belongs alone to him, and the punishment will be everlasting perdition. Then to assume such a power now is a most impious presumption, whether done by civil or ecclesiastical rulers. To put apostates or heretics to death, receives no sanction from the Gospel, and is wholly alien to its spirit. — Ed.
Fuente: Calvin’s Complete Commentary
(28) He that despised Moses law.Rather, A man that hath set at nought a law of Moses dieth without pity before two or three witnesses. The reference is to Deu. 17:2-7, the last words being a direct quotation from Heb. 10:6 in that section. There the subject is apostasy from Jehovah to the worship of idols. That sin which, by the acknowledgment of all, had in ancient time robbed Israel of the name of Gods people is tacitly placed by the side of the sin of those who for sake Christ. It will be seen how impressively the thought of the last verse is maintained in this.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. An argument from less, Moses, to greater, the Son.
Despised Nullified, reduced it to nothing. The illustration is taken from Deu 17:2-7, where it is enacted that if an Israelite “hath gone and served other gods,” as “sun or moon,” Israel should “stone them with stones,” as apostates from Jehovah, “at the mouth of two or three witnesses.” Such an apostate has not only sinned, but has wholly rejected Moses’s law.
Without mercy There was no expiating sacrifice, no executive pardon.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘A man who has set at naught Moses law dies without compassion on the word of two or three witnesses,’
The connection with sin with a high hand comes out here. They were the sins that ‘set at naught the Law of Moses’. It was only for such sins that the immediate death penalty was required. But when men did commit such a sin there was to be no compassion. All fellow feeling between them and the whole people was to be lost. Immediate death was called for. The community would carry out the sentence. Such sinners were to be cut off from the people. However such could only be carried out where there were valid witnesses. Justice had to be maintained.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:28. He that despised Moses’ law “This we might easily infer from the nature of things, even though we had not been so expressly warned of it in the word of God; for if any one, of whatever order and dignity, who set at nought the law of Moses, by any presumptuous transgression of it, died without mercy on the evidence of two or three witnesses, and was excluded any benefit from those sin-offerings which were appointed for offences of ignorance and inconsideration: of how much severer punishment, &c.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:28-29 . That in reality the consequences of an are so terrible as was asserted at Heb 10:27 , the author renders evident by a conclusion a minora ad majus . Apostasy from the Mosaic law itself is punishable with death; how much greater thus must be the punishment of him who, by apostasy from Christ, has treated with contumely the Son of God, of whose redeeming benefits he has already had experience! With the conclusion in Heb 10:28-29 we may compare, as regards the thoughts, Heb 2:2-3 , Heb 12:25 ; as regards the form, however, the utterances just noticed differ from that before us, in the respect that there the first member of the comparison appears as a hypothetical premiss, here as an independent statement. . . .] He who has set at nought the Mosaic law , has in opposition to his better knowledge and conscience violated or broken it, dies, without any one compassionating him, upon the deposition of two or three witnesses . Although death was imposed as the punishment for many single transgressions of the Mosaic law (Exo 21:15 ff; Exo 31:14 ; Lev 17:14 ; Deu 22:22 ff., al .), yet the author certainly has reference, as is evident from the addition: , and as is required also by the parallel relation to Heb 10:29 , quite specially to the ordinance, Deu 17:2-7 [cf. also Num 15:30-31 ], in conformity with which the punishment of death was inflicted upon the man who, by idolatry, apostatized from Jehovah. Comp. l.c. Heb 10:6 , LXX.: .
] as Heb 9:17 : upon condition that two or three witnesses depose against him.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(28) He that despised Moses’ law died without mercy under two or three witnesses: (29) Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (30) For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. (31) It is a fearful thing to fall into the hands of the living God.
In following up the same subject, Paul here very strikingly reminds the Heb 1-13. To God the Son also, in denying his Godhead, and counting the blood of the Covenant, wherewith Christ was sanctified by all the Persons of the Godhead, an unholy thing! Joh_10:36; Joh_17:19 ; Isa 61:1Isa 61:1 ; Mat 4:1 . And to God the Holy Ghost, by whom Christ wrought his miracles, and through whom he offered himself without spot to God, when he made his soul an offering for sin, Heb 9:14 . And what a trembling scripture follows! Vengeance belongeth unto me! Here needs no comments. It is indeed a fearful thing to fall into the hands of the living God!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
28 He that despised Moses’ law died without mercy under two or three witnesses:
Ver. 28. He that despised ] i.e. He that with a high hand violated it, or fell into any capital crime, and it came to light, died without mercy. As for those heinous offences, that not being discovered, and sufficiently proved, came not under the Judge’s cognizance, the Lord, for the easing of men’s consciences, and for the saving of their lives, appointed the yearly feast of expiations, Lev 16:29 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28, 29 .] Argument ‘a minori,’ to shew how grievous will be the punishment of the apostate from Christ . There is a very similar inference in ch. Heb 2:2-3 ; Heb 12:25 .
Fuente: Henry Alford’s Greek Testament
28 .] Any one having set at nought the (not, ‘ a ;’ see ch. Heb 7:18-19 , both for , and for the difference between and ) law of Moses (we must not take this as a general assertion, as true of whoever in any way broke the Mosaic law: but as an alleging of a well-known fact, that in certain cases a breaker of that law was subject to the penalty following. The form of the sentence might be changed thus, ‘If Moses’ law could attach to violations of it the inexorable doom of death,’ &c. For the logical purpose of the ‘a minori ad majus,’ the greater punishment includes the less. The reference is especially to Deu 17:2-7 , where the punishment of death is attached to the same sin as is here in question, viz. apostasy: . . , , ( ) . . .) dies (the normal present) without benefit of ( , apart from: not implying that no one felt compassion for him, but that such compassion, be it what it might, could not affect his doom) mercies (the merciful feelings of any who might be interested for him. , see on ref. Rom., says Bleek, is a purely Alexandrine word, and in the LXX and N. T. is generally in the plural, answering to the Hebrew , bowels. , , . Chrys.) before two or three witnesses ( , as in ch. Heb 9:17 , ‘in the case of;’ his death is an event contingent on, added to, the fact of two or three witnesses appearing. As to the sense, cf. Thl., , . The allusion is to Deut. as above, where it is said, ):
Fuente: Henry Alford’s Greek Testament
Heb 10:28 . . “Any one who has set aside Moses’ law dies without mercy on the evidence of two or three witnesses,” in accordance with the law laid down in Deu 17:6 regarding apostasy; although capital punishment was not restricted to this sin. For cf. 1Th 4:8 ; and Isa 24:16 , , , also Eze 22:26 . is used absolutely in 1Sa 24:12 . , cf. Heb 9:17 ; , perhaps the tense does not carry with it the inference that the law was still being enforced. It may only mean “he dies” according to the law as it stands. , to emphasise the inexorablenesa of the law and the inevitable character of the doom. Cf. Josephus, c. Apion , ii. 30, and Ignatius, ad Eph . c. 16.
Fuente: The Expositors Greek Testament by Robertson
He, &c. = Any one (Greek. tis) despising (Greek. atheteo, set at nought. See Joh 12:48).
Moses. See Heb 3:2.
died = dieth.
without. See Heb 9:7.
mercy. Greek. oiktirmos. See Rom 12:1. The word is in the plural, “mercies”, for emphasis. Figure of speech Heterosis (of number), App-6.
under = upon (the testimony of). Greek. epi. App-104.
witnesses. Greek. martus. See Joh 1:7 & compare p. 1511. Reference to Deu 17:2-6.
Fuente: Companion Bible Notes, Appendices and Graphics
28, 29.] Argument a minori, to shew how grievous will be the punishment of the apostate from Christ. There is a very similar inference in ch. Heb 2:2-3; Heb 12:25.
Fuente: The Greek Testament
Heb 10:28. , he that despised) not by any slight error, but by an enormous violation, in opposition to the whole law-a delinquency to be punished with death. Few so violated the law, as to be capitally punished.- , without mercy) without any mitigation or delay of the prescribed punishment.
Fuente: Gnomon of the New Testament
, , , , ,
Heb 10:28-29. He that despised Moseslaw died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
The apostle confirms what he had spoken of the sore and certain destruction of apostates from the gospel, by an argument A comparatis, and a minori ad majus; that is, by the consideration of the two states of the church, which he had all along compared and expressed. Wherefore, to convince the Hebrews not only of the certainty and severity of the judgment declared, but also of the equity and righteousness of it, he proposeth unto them the consideration of Gods constitution of punishment under the old testament with respect unto the law of Moses, which they could not deny to be just and equal.
In verse 28 he lays down the matter of fact as it was stated under the law; wherein there are three things:
1. The sin whereunto that of apostasy from the gospel is compared, He that despised Moseslaw.
2. The punishment of that sin according to the law; he that was guilty of it died without mercy.
3. The way whereby according unto the law his sin was to be charged on him; it was under two or three witnesses.
FIRST, Unto the first, two things did concur:
1. It was such a sin as by the law was capital; as murder, adultery, incest, idolatry, blasphemy, and some others. Concerning them it was provided in the law that those who were guilty of them should be put to death. God alone, by virtue of his sovereignty, could dispense with the execution of this sentence of the law, as he did in the case of David, 2Sa 12:13; but as unto the people, they were prohibited on any account to dispense with it, or forbear the execution of it, Num 35:31.
2. It was required that he did it presumptuously, or with an high hand, Exo 21:14; Num 15:30-31; Deu 17:12.
He that was thus guilty of sin, in sinning is said to despise Moseslaw; , to abolish it, to render it useless, that is, in himself; by contempt of the authority of it, or the authority of God in it. And it is called a contempt and abolishing of the law, as the word signifies,
1. Because of Gods indulgence unto them therein. For although the general sentence of the law was a curse, wherein death was contained, against every transgression thereof, Deuteronomy 27, yet God had ordained and appointed, that for all their sins of ignorance, infirmity, or surprisals by temptations, an atonement should be made by sacrifice; whereon the guilty were freed as unto the terms of the covenant, and restored to a right unto all the promises of it. Wherein they would not abide in those terms and conditions of the covenant, but transgress the bounds annexed to them, it was a contempt of the whole law, with the wisdom, goodness, and authority of God therein.
2. They rejected all the promises of it which were given exclusively unto such sins; nor was there any way appointed of God for their recovery unto an interest in them. Hereby they made themselves lawless persons, contemning the threatenings and despising the promises of the law; which God would not bear in any of them, Deu 29:18-21.
Obs. 1. It is the contempt of God and his authority in his law that is the gall and poison of sin. This may be said in some measure of all voluntary sins; and the more there is of it in any sin, the greater is their guilt and the higher is their aggravation who have contracted it. But there is a degree hereof which God will not bear with; namely, when this presumptuous contempt hath such an influence into any sin, as that no ignorance, no infirmity, no special temptation can be pleaded, unto the extenuation of it. I obtained mercy, because I did it ignorantly in unbelief, 1Ti 1:13. And sundry things are required hereunto:
1. That it be known unto the sinner, both in point of right and fact, to be such a sin as whereunto the penalty of death without dispensation was annexed.
2. That therefore the sense of God in the law be suggested unto the soul in and by the ordinary means of it.
3. That the resolution of continuing in it, and the perpetration of it, doth prevail against all convictions and fear of punishment.
4. That motives unto the contrary, with reluctancies of conscience, be stifled or overcome. These things rendered a sinner presumptuous, or caused him to sin with an high hand, under the law; whereunto the apostle adds in the next verse the peculiar aggravations of sin against the gospel. This it is to despise the law of Moses, as it is explained, Num 15:30-31.
SECONDLY, The punishment of this sin, or of him that was guilty of it, was, that he died without mercy. He died, that is, he was put to death; not always, it may be, de facto, but such was the constitution of the law, he was to be put to death without mercy. There were several ways of inflicting capital punishments appointed by the law, as hanging on a tree, burning, and stoning. Of all which, and the application of them unto particular cases, I have given a description in the Exercitations unto the first volume of these commentaries. And it is said that he died without mercy, not only because there was no allowance for any such mercy as should save and deliver him, but God had expressly forbidden that either mercy or compassion should be showed in such cases, Deu 13:6-10; Deu 19:13.
This is expressly added unto the highest instance of despising the law, namely, the decalogue in the foundation of it, whereon all other precepts of the law were built; and that which comprised a total apostasy from the whole law. Wherefore I doubt not but the apostle had an especial respect unto that sin in its punishment, which had a complete parallel with that whose heinousness he would represent. However,
Obs. 2. When the God of mercies will have men show no mercy, as in temporal punishment, he can and will, upon repentance, show mercy as to eternal punishment; for we dare not condemn all unto hell which the law condemned as unto temporal punishment.
THIRDLY, The way of execution of this judgment: it was to be done under two or three witnesses; that is, that were so of the fact and crime. The law is express in this case, Deu 17:6; Deu 19:13; Num 35:30. Although God was very severe in the prescription of these judgments, yet he would give no advantage thereby unto wicked and malicious persons to take away the lives of innocent men. He rather chose that those who were guilty should, through our weakness, go free for want of evidence against them, than that innocence should be exposed unto the malice of one single testimony or witness. And such abhorrency God had of false witnesses in criminal causes, as that which is most contrary unto his righteousness in the government of the world, as that he established a lex talionis in this case alone; that a false witness should suffer the utmost of what he thought and contrived to bring on another. The equity of which law is still continued in force, as suitable to the law of nature, and ought to be more observed than it is, Deu 19:16-21.
On this proposition of the state of things under the law, by Gods appointment, as to sin and punishment, the apostle makes his inference unto the certainty and equity of the punishment he had declared with respect unto sins against the gospel, verse 29, Of how much sorer punishment, etc. And there is in these words three things:
1. The nature of the sin unto which the punishment is annexed.
2. The punishment itself, expressed comparatively with and unto that of the transgression of Moseslaw.
3. The evidence of the inference which he makes; for this is such as he refers it unto themselves to judge upon, Suppose ye shall he be thought worthy.
The sin itself is described by a threefold aggravation of it, each instance having its especial aggravation:
1. From the object sinned against;
2. From the act of the minds of men in sinning against it.
1. The first aggravation of the sin intended is from the object of it, the person of Christ, the Son of God; and that included in it is the act of their minds towards him, they trod, or trampled upon him.
2. The second is against the office of Christ, especially his sacerdotal office, and the sacrifice of his blood which he offered therein, the blood of the covenant wherewith he was sanctified; and the aggravation included therein from the act of their minds towards it is, that they accounted it an unholy thing.
3. A third aggravation as unto the object, is the Spirit of Christ, or the Spirit of grace; and the aggravation included therein is, that they do despite unto him.
In general, the nature and aggravation of the sin intended may be reduced unto these heads:
1. The object of it, which is the sum and substance, a divine constellation of all the blessed effects of infinite wisdom, goodness, and grace, yea, the whole divine wisdom, goodness, and grace of God, in the most glorious manifestation of them. All these things are comprised in the person, office, and glory of the Son of God, as the Savior and Redeemer of the church.
2. The actings of the minds of men towards this object, which is in and by all the vilest affections that human nature is capable of. Contempt, scorn, and malice, are ascribed unto such sin; they trample on, they despise, and do despite. Wherefore, if it be possible that any thing, any sin of men, can provoke the heat of divine indignation; if any can contract such a guilt, as that the holiness, righteousness, truth, and faithfulness of God, shall be engaged unto its eternal punishment, the sin here intended must do it.
FIRST, We shall therefore consider it in its nature and distinct aggravations.
The sin in general is that which we have spoken to before, namely, sinning wilfully, after we have received the knowledge of the truth, and in an absolutely total relinquishment and rejection of the gospel.
1. In the description of the special object of this sin, that which is first expressed is the person of Christ, the Son of God. I have on sundry occasions before showed how the apostle doth vary in his expression of Christ. Here he calls him the Son of God; and he maketh use of this name to give a sense of the glorious greatness of the person with whom they had to do, against whom this sin was committed. For although he is a man also, who had blood to shed, and did shed it in the sacrifice of himself, and notwithstanding what cursed, blasphemous thoughts they might have of him, yet indeed he is and will appear to be, the eternal Son of the living God.
But how comes this Son of God to be concerned herein? what injury is done him by apostates from the gospel? I answer, that as the Lord Christ in his own person was the special author of the gospel; as his authority is the special object of our faith in it; as his office with all the fruits of it is the subject, sum, and substance of the gospel: so there is no reception of it in a due manner, unto salvation, no rejection of it unto final condemnation, but what is all of it originally, fundamentally, and virtually contained in the reception or rejection of the person of Christ. This is the life, the soul, and foundation of all gospel truth; without which it is of no power or efficacy unto the souls of men. But I have treated at large of these things elsewhere.[8] I cannot but observe, that, as whosoever rejects, refuses, forsakes the gospel, rejecteth and forsaketh the person of Christ; so on what account soever men take up the profession of it, and perform the duties of it, if the foundation be not laid in a reception of Christ himself, of the person of Christ, all their profession will be in vain.
[8] See on Person of Christ, vol. 1 of miscellaneous works. ED.
This is the first aggravation of this sin, it is committed immediately against the person of the Son of God, and therein his authority, goodness, and love.
But it may be thought, if the person of Christ be concerned herein, yet it is indirectly or consequently only, and in some small degree. No,saith the apostle; but he that is guilty of this sin doth trample on the Son of God, or tread him under foot.The word is rendered with great variety, but that of our translation is proper; and it is the highest expression of scorn, contempt, and malice amongst men. To tread under foot, is to despise and insult over, as is plain in the metaphor. And this contempt respects both the person of Christ and his authority. He is proposed in the gospel, was professed by this sort of sinners for a while to be the Son of God, the true Messiah, the Savior of the world. Hereon faith in him and all holy reverence unto him are required of us, as on him whom God had exalted above all principalities and powers; and whom therefore we ought to exalt and adore in our souls. But now by this sort of persons he was esteemed an evildoer, a seducer, one not at all sent of God, but one that justly suffered for his crimes. Herein they trod under foot the Son of God with all contempt and scorn. Again, it respects his authority. This the gospel declared; and those who had come unto any profession of it, as those had done whereof he speaks in this place, and all must have done who contract the guilt of this sin, did avow, and submit themselves unto. The profession they made was, to observe and do all that he had commanded them, because all power was given unto him in heaven and earth. This they now utterly rejected and despised; as unto the outward observance of his commands, ordinances, and institutions of divine worship, they openly rejected them, betaking themselves unto other modes and rites of divine service, in opposition and contradiction unto them, even those of the law. Neither did they retain any regard in their minds unto his authority.
Obs. 3. Though there may be sometimes an appearance of great severity in Gods judgments against sinners, yet when the nature of their sins and the aggravations of them shall be discovered, they will be manifest to have been righteous, and within due measure.
Obs. 4. Take we heed of every neglect of the person of Christ or of his authority, lest we enter into some degree or other of the guilt of this great offense.
Obs. 5. The sins of men can really reach neither the person nor authority of Christ; they only do that in desire which in effect they cannot accomplish. This doth not take off or extenuate their sin; the guilt of it is no less than if they did actually trample upon the Son of God.
2. The second aggravation of the sin spoken of, is its opposition to the office of Christ, especially his priestly office, and the sacrifice that he offered thereby, called here the blood of the covenant. And that included in it, is the frame of their minds in that opposition, they counted it an unholy thing; both which have a third aggravation from the use and efficacy of that blood, it is that wherein he was sanctified.
For the first, in what sense the blood of Christ was the blood of the covenant, hath been fully declared on Hebrews 9; that whereby the new covenant was ratified, confirmed, and made effectual as unto all the grace of it unto them that do believe; and it was the foundation of all the following actings of God towards him in his exaltation, and of his intercession. See Heb 13:20. The blood of the covenant was the great expression of the grace of God, and of the love of Christ himself, as well as the cause of all good unto us; the center of divine wisdom in all the mediatory actings of Christ, the life and soul of the gospel. Of this blood of the covenant it is said, that they who were guilty of the sin intended, counted it an unholy thing; they judged it so, and dealt with it accordingly. Both the judgment of the mind, and practice thereupon are intended.
is common, and opposed unto any thing that is dedicated and consecrated unto God, and made sacred. Hence it is used for profane and unholy, that which no way belongs unto divine worship. They did no longer esteem it as that blood wherewith the new covenant was sealed, confirmed, established; but as the blood of an ordinary man shed for his crimes, which is common and unholy, not sacred, not of so much use unto the glory of God as the blood of bulls and goats in legal sacrifices: which is the height of impiety. And there are many degrees of this sin, some doctrinal, some practical; which though they arise not unto the degree here intended, yet are they perilous unto the souls of men. Those by whom the efficacy of his blood unto the expiation of sin, by making satisfaction and atonement, is denied, as it is by the Socinians, will never be able to free themselves from making this blood in some sense a common thing. Yea, the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other sacrifices for ever. Others do manifest what slight thoughts they have of it, in that they place the whole of their religion within themselves, and value their own light as unto spiritualadvantages above the blood of Christ. And practically there are but few who trust unto it for their justification, for pardon, righteousness, and acceptance with God; which is in a great measure to account it a common thing, not absolutely, but in comparison of that life, excellency, and efficacy that are in it indeed. But as Christ is precious unto them that believe, 1Pe 2:7, so is his blood also, wherewith they are redeemed, 1Pe 1:19.
Obs. 6. Every thing that takes off from a high and glorious esteem of the blood of Christ as the blood of the covenant, is a dangerous entrance into apostasy: such is the pretended sacrifice of the mass, with all things of the like nature.
The last aggravation of this sin with respect unto the blood of Christ, is the nature, use, and efficacy of it; it is that wherewith he was sanctified. It is not real or internal sanctification that is here intended, but it is a separation and dedication unto God; in which sense the word is often used. And all the disputes concerning the total and final apostasy from the faith of them who have been really and internally sanctified, from this place, are altogether vain; though that may be said of a man, in aggravation of his sin, which he professeth concerning himself. But the difficulty of this text is, concerning whom these words are spoken: for they may be referred unto the person that is guilty of the sin insisted on; he counts the blood of the covenant, wherewith he himself was sanctified, an unholy thing. For as at the giving of the law, or the establishing of the covenant at Sinai, the people being sprinkled with the blood of the beasts that were offered in sacrifice, were sanctified, or dedicated unto Gel in a peculiar manner; so those who by baptism, and confession of faith in the church of Christ, were separated from all others, were peculiarly dedicated to God thereby. And therefore in this case apostates are said to deny the Lord that bought them, or vindicated them from their slavery unto the law by his word and truth for a season, 2Pe 2:1. But the design of the apostle in the context leads plainly to another application of these words. It is Christ himself that is spoken of, who was sanctified and dedicated unto God to be an eternal high priest, by the blood of the covenant which he offered unto God, as I have showed before. The priests of old were dedicated and sanctified unto their office by another, and the sacrifices which he offered for them; they could not sanctify themselves: so were Aaron and his sons sanctified by Moses, antecedently unto their offering any sacrifice themselves. But no outward act of men or angels could unto this purpose pass on the Son of God. He was to be the priest himself, the sacrificer himself, to dedicate, consecrate, and sanctify himself, by his own sacrifice, in concurrence with the actings of God the Father in his suffering. See Joh 17:19; Heb 2:10; Heb 5:7; Heb 5:9; Heb 9:11-12. That precious blood of Christ, wherein or whereby he was sanctified, and dedicated unto God as the eternal high priest of the church, this they esteemed an unholy thing; that is, such as would have no such effect as to consecrate him unto God and his office.
Obs. 7. However men may esteem of any of the mediatory actings of Christ, yet are they in themselves glorious and excellent. So was the sacrifice of his own blood, even that whereby not only the church was sanctified, but himself also was dedicated as our high priest for ever.
3. The third aggravation of this sin is taken from its opposition unto the Spirit of Christ; they do despite unto the Spirit of grace. And as in the former instances, so it is here, there are two parts of this aggravation; the first taken from the object of their sin, the Spirit of grace; the second taken from the manner of their opposition unto him, they do him despite. The Holy Spirit of God, promised and communicated under the gospel by Jesus Christ from the Father, as the author and cause, actually communicating and applying of all grace unto the souls of them that believe, is this Spirit of grace. And this carries in it innumerable aggravations of this sin. This person, the Holy Spirit of God, God himself, his communication of grace and mercy, in the accomplishment of the most glorious promises of the Old Testament, was he whom these apostates renounced. But there is a peculiar notion or consideration of the Spirit, with respect whereunto he is sinned against; and that is this, that he was peculiarly sent, given, and bestowed to bear witness unto the person, doctrine, death, and sacrifice of Christ, with the glory that ensued thereon, Joh 16:14; 1Pe 1:12. And this he did various ways. For by him the souls of multitudes were converted unto God, their eyes enlightened, their minds sanctified, their lives changed. By him did those who believe come to understand the Scriptures, which before were as a sealed book unto them; they were directed, encouraged, supported, and comforted, in all that they had to do and suffer for the name of Christ. By him were all those mighty works, wonders, signs, and miracles wrought, which accompanied the apostles and other preachers of the gospel at the beginning. Now all these things, and the like effects of his grace and power on all who made profession of the gospel, were owned, believed, and avowed to be the works of the Holy Spirit, as promised in the days of the Messiah; and they pleaded the evidence of them unto the confusion of all their adversaries. This, therefore, was done also by these apostates before their apostasy. But now, being fully fallen off from Christ and the gospel, they openly declared that there was no testimony in them unto the truth, but all these things were either diabolical delusions or fanatical misapprehensions; that indeed there was nothing of truth, reality, or power in them, and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the gospel. Now this proceeding from them who had once themselves made the same profession with others of their truth and reality, gave the deepest wound that could be given unto the gospel. For all the adversaries of it, who were silenced with this public testimony of the Holy Spirit, and knew not what to say, considering the many miracles that were wrought, did now strengthen themselves by the confession of these apostates, That there was nothing in it but pretense: and who should better know than those who had been of that society?
Obs. 8. There are no such cursed, pernicious enemies unto religion as apostates.
Hence are they said to do despite unto the Spirit of grace, . They do injure him so far as they are able. The word includes wrong with contempt. And this they did upon a twofold account. For,
(1.) The works, many of them which he then wrought, were eminent and evident effects of divine power; and to ascribe such works unto another cause is to do despite unto him.
(2.) They did so principally, in that by all his works, and in the whole dispensation of him, he gave testimony unto Christ in the gospel; and what greater despite and wrong could be done unto him, than to question his truth and the veracity of his testimony? No greater despite can be done unto a man of any reputation, than to question his truth and credit in that wherein he engageth himself as a witness. And if lying unto the Holy Ghost is so great a sin, what is it to make the Holy Ghost a liar? Herein did such persons do him despite. For notwithstanding the public testimony he gave in, with, and by the preaching of the gospel, they rejected it as a fable, in despising his person and authority.
All these great and terrible aggravations are inseparable from this sin of apostasy from the gospel, above those of any sin against the law of Moses whatever. They were none of them in the vilest sin prohibited by the law under capital punishment.
SECONDLY, Hence, therefore, the apostle proposeth it unto the judgment of the Hebrews, of how much sorer punishment they suppose a sinner guilty of this sin shall be judged worthy, above what was inflicted on the wilful transgressor of the law. And there is included herein,
1. That such a sinner shall be punished. Apostates may flatter themselves with impunity, but in due time punishment will overtake them. How shall they escape who neglect so great salvation? Much less shall they not do so by whom it is thus despised in all the causes of it.
2. That this shall be a sore, a great, and an evil punishment; which is included in the note of comparison, far greater punishment, such as men shall be able neither to abide nor to avoid.
3. Comparatively, it shall be a sorer punishment than that which was appointed for wilful transgressors of the law, which was death without mercy.
4. That the degree of its exceeding that punishment is inexpressible: Of how much sorer?
None can declare it, as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend, 1Pe 4:17-18. But whereas that punishment was death without mercy, wherein could this exceed it?I answer, Because that was a temporal death only; for though such sinners under the law might and did many of them perish eternally, yet they did not so by virtue of the constitution of the law of Moses, which reached only unto temporal punishments: but this punishment is eternal (that is constantly proposed in the first place unto all impenitent unbelievers and despisers of the gospel, see 2Th 1:6-9, Mar 16:16, etc.); yet so as not to exclude any other temporal judgments, in spirituals or naturals, that may precede it; such was that whereunto the temporal destruction that was ready to come on these despisers did belong.
THIRDLY, The way whereby they are made obnoxious unto it is, that they are counted worthy of it, . They shall receive neither more nor less than their due. The judge in this case is God himself, as the apostle declares in the next verse. He alone knows, he alone can justly determine, what such apostates are worthy of. But in general, that this shall unspeakably exceed that annexed unto the transgression of the law is left unto themselves to judge, Suppose ye. Ye know and take it for granted, that the punishments under the law to be inflicted on its transgressors, by the constitution and sanction of it, were all of them righteous, for God was the judge of this in them all. Consider now what aggravations this sin is accompanied withal above all sins whatever against the law, and be yourselves judges of what will follow hereon. What do you think in your own hearts will be the judgment of God concerning these sinners?This argument the apostle doth frequently insist upon, as Heb 2:2-4; Heb 12:25; and it had a peculiar cogency towards the Hebrews, who had lived under the terror of those legal punishments all their days.
Obs. 9. The inevitable certainty of the eternal punishment of gospel-despisers depends on the essential holiness and righteousness of God, as the ruler and judge of all. It is nothing but what he in his just judgment, which is according unto truth, accounteth them worthy of, Rom 1:32.
Obs. 10. It is a righteous thing with God thus to deal with men. Wherefore all hopes of mercy, or the least relaxation of punishment unto all eternity, are vain and false unto apostates: they shall have judgment without mercy.
Obs. 11. God hath allotted different degrees of punishment unto the different degrees and aggravations of sin. The wages, indeed, of every sin is death; but there is unto such persons as these a savor of death unto death, and there shall he different degrees of eternal punishment.
Obs. 12. The apostasy from the gospel, here described, being the absolute height of all sin and impiety that the nature of man is capable of, it renders them unto eternity obnoxious unto all punishment that the same nature is capable of. The greatest sin must have the greatest judgment.
Obs. 13. It is our duty diligently to inquire into the nature of sin, lest we be overtaken in the great offense. Such persons as they in the text, it may be, little thought what it was that they should principally be charged withal, namely, for their apostasy; and how dreadful was it when it came upon them in an evident conviction!
Obs. 14. Sinning against the testimony given by the Holy Ghost unto the truth and power of the gospel, whereof men have had experience, is the most dangerous symptom of a perishing condition.
Obs. 15. Threatenings of future eternal judgments unto gospel- despisers belong unto the preaching and declaration of the gospel.
Obs. 16. The equity and righteousness of the most severe judgments of God, in eternal punishments against gospel-despisers, is so evident, that it may be referred to the judgment of men not obstinate in their blindness.
Obs. 17. It is our duty to justify and bear witness unto God in the righteousness of his judgments against gospel-despisers.
Fuente: An Exposition of the Epistle to the Hebrews
despised: Heb 2:2, Num 15:30, Num 15:31, Num 15:36, Deu 13:6-10, Deu 17:2-13, 2Sa 12:9, 2Sa 12:13
without: Deu 19:13, Isa 27:11, Jer 13:14, Rom 9:15, Jam 2:13
under: Deu 17:2, Deu 17:6, Deu 17:7, Deu 19:15, Mat 18:16, Joh 8:17, 2Co 13:1
Reciprocal: Exo 35:2 – whosoever Lev 24:23 – General Lev 26:25 – avenge Num 16:49 – fourteen thousand Num 35:30 – General Deu 17:12 – that man Jos 1:18 – that doth rebel Psa 21:8 – General Psa 50:3 – a fire Pro 13:13 – despiseth Pro 21:11 – the scorner Isa 5:24 – cast away Eze 20:13 – and they Mal 3:2 – who may abide Mat 3:10 – now Mat 27:25 – His Luk 3:9 – General Joh 16:9 – General Act 3:23 – that every Act 13:41 – ye despisers Act 26:11 – compelled 1Co 10:9 – tempt 1Ti 5:19 – two Heb 2:3 – How Heb 12:25 – if they
Fuente: The Treasury of Scripture Knowledge
Heb 10:28. To despise means to dis-respect and refuse to obey. The punishment for disobeying the law of Moses in extreme cases was death without mercy (Num 35:30; Deu 17:5-6).
Fuente: Combined Bible Commentary
Heb 10:28. This awful destiny which awaits wilful apostates, judgment without mercy, is now illustrated and enforced from the law.
He that hath despised (literally, any one having despised) Moses law dieth without mercy upon the testimony of (before) two or three witnessesnot in every case; it is simply a general principle. Moses Law attached to certain violations of it the doom of death. Some eleven kinds of sin were thus punished:wilful murder, obstinate disobedience to parents, blasphemy, idolatry, etc. (Deu 17:2-7). The phrases of this verse are taken from this last instance, and, as the sentence of death is said in that case to be carried out with unusual severity, without mercy no doubt refers to it. Idolatry was treason against Jehovah, and the idolater was an apostate from God. Apostasy from Christ answers to the wilful, deliberate idolatry of the Law, and is the sin condemned here with a condemnation proportioned to the fuller light and the greater privileges of the Gospel.
Fuente: A Popular Commentary on the New Testament
The apostle here confirms what he had before spoken, of the sad and certain destruction of apostates; and compares it with the punishment inflicted on the breakers of Moses’ law. If those, under the testimony of two or three witnesses, of that apostasy died without mercy; how much sorer plunishment is due to the contemners of Christ, who tread under foot, that is, vilify and undervalue our Lord Jesus Christ, esteeming him as one that died a public malefactor; counting the blood of the covenant an unholy thing; that is, a common thing; making nothing of the solemnest rite that ever was used in the world for the confirmation of any covenant, to wit, the shedding of the blood of the Son of God, and doing despite unto the spirit of grace: as if he were guilty of lying and falsehood, in bearing witness of the divine power of Christ.
Learn hence, 1. That although to transgress Moses’ law was an heinous offence, yet to sin wilfully against the gospel, after we have received the knowledge of it, is far more heinous.
Learn, 2. That to revolt from and rebel against God loving sinful man, against Jesus Christ ransoming and redeeming captive slaves, and against the Holy Spirit sanctifying and cleansing polluted souls, comes nearest the sin of devils; and as the sin is the more heinous, so the punishment must be far more grievous: For God has allotted different degrees of punishments unto different degrees and aggravations of sins.
Learn, 3. That the punishment of final apostasy is eternal without any hope of mercy, and without the least relaxation of punishment: For they shall have judgment without any mercy.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 10:28-29. He that In capital cases, such as by the sins of sabbath- breaking, disobedience to parents, blasphemy, adultery, murder; despised Presumptuously transgressed; Mosess law, died Was put to death; without mercy Without any delay or mitigation of his punishment, if convicted by two or three witnesses See the margin. Of how much sorer punishment Than that of the death of the body; shall he be thought worthy, who By wilful, total apostacy; (to which only it appears that this passage refers;) hath, as it were, trodden underfoot the Son of God A lawgiver far more honourable than Moses, and the true Messiah, the only Saviour of the world; him whom God hath exalted above principalities and powers, and whom therefore all mankind ought to exalt and adore in their souls; but who now, by this sort of persons, was esteemed an evil-doer, a seducer; one not in any sense sent of God, but a malefactor, justly condemned and executed for his crimes: herein they trod under foot the Son of God with all contempt and scorn. And hath counted the blood of the covenant That is, the blood of Christ, whereby the new covenant was confirmed; wherewith he was sanctified Dedicated to God, and taken into covenant with him, and even inwardly renewed in the spirit of his mind; an unholy , a common thing, of no value or virtue; a worthless thing; not even of so much use to the glory of God as the blood of beasts in legal sacrifices. Observe, reader, those by whom the efficacy of Christs blood, for the expiation of sin, is denied, may be truly said to make it a common thing; and hath done despite unto the Spirit of grace , having treated with contumely or reproach that Holy Spirit which the grace of God confers upon his people, and which is the author of saving grace to them. Macknight renders it, Hath insulted the Spirit of grace; observing, the apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers, for the confirmation of the gospel. Wherefore if one apostatized in the first age, after having been a witness to the miraculous gifts, much more, after having possessed them himself, he must, like the scribes and Pharisees, have ascribed them to evil spirits; than which a greater indignity could not be done to the Spirit of God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 28
Hebrews 10:28; Numbers 15:30,31.
Fuente: Abbott’s Illustrated New Testament
10:28 {9} He that despised Moses’ law died without mercy under two or three witnesses:
(9) If the breach of the law of Moses was punished by death, how much more worthy of death is it to fall away from Christ?
Fuente: Geneva Bible Notes
The point of these verses is this. Since an Israelite who spurned the Old Covenant suffered a severe penalty, we will suffer a greater penalty if we spurn the superior New Covenant. Apostasy under the New Covenant has the effect of walking roughshod over the Son of God by despising Him. Also it involves despising the superior blood of Jesus Christ that "sanctified" the apostate (who is a Christian; cf. Heb 10:10; Heb 10:14). Furthermore the apostate insults the Holy Spirit who graciously brought him or her to faith in Christ. These three parallel participial clauses in the Greek text stress the serious effects of apostasy.
"Taken cumulatively, the three clauses in Heb 10:29 define persistent sin (Heb 10:26 a) as an attitude of contempt for the salvation secured through the priestly sacrifice of Christ. Nothing less than a complete rejection of the Christian faith satisfies the descriptive clauses in which the effects of the offense are sketched." [Note: Ibid., p. 295.]
"It is an extreme case of apostasy which is being envisaged." [Note: Guthrie, p. 219.]
Willful rebels under the Old Covenant only lost their lives (cf. Deu 17:2-7; Deu 13:8), but willful rebels under the New Covenant lose an eternal reward. Not only so but God often begins to punish modern apostates in this life.
"It was commonly inferred [incorrectly] in the Early Church from this and other passages in the epistle that forgiveness for all kinds of post-baptismal sin, inadvertent as well as deliberate, was ruled out." [Note: Bruce, The Epistle . . ., p. 260.]