Exegetical and Hermeneutical Commentary of Hebrews 10:29
Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot 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?
29. of how much sorer punishment ] The word for “punishment” in the N.T. is in every other passage kolasis, which means, in accordance with its definition, and in much of its demonstrable usage, “ remedial punishment.” Here the word (though the difference is not observed by our A.V. which has created so many needless variations, and obliterated so many necessary distinctions) is timoria which means “vengeance” or “retribution.” It need hardly be said that “ vindictive punishment” can only be attributed to God by the figure of speech known as anthropopathy, i.e. the representation of God by metaphors drawn from human passions. It is also obvious that we misuse Scripture when we press casual words to unlimited inferences. “Vengeance” is here used because (1) the author is alluding to defiant and impenitent apostates, in language derived from the earthly analogies, and (2) because he is referring to the temporal ruin and overthrow of the Jewish polity at the fast-approaching Day of Christ’s Coming. The passage which he proceeds to quote (Deu 32:35) refers directly to national and temporal punishments. The verb “to avenge” is only used twice in the N.T. (Act 22:5; Act 26:11) both times of the persecution of Christians by Saul.
trodden under foot the Son of God ] The writer could hardly use stronger language to imply the extremity of wilful rebellion which he has in view. It scarcely applies to any except blaspheming infidels and to those Jews who have turned the very name of Jesus in Hebrew into an anagram of malediction, and in the Talmud rarely allude to Him except in words of scorn and execration.
the blood of the covenant ] He uses the same phrase in Heb 13:20.
an unholy thing ] Lit., “a common thing,” i.e. either “unclean” or “valueless.” Clearly such conduct as this must be the nearest approach we can conceive to “the sin against the Holy Ghost,” “the unpardonable sin,” “the sin unto death,” for which no remedy is provided in any earthly means of grace (Mat 12:31; 1Jn 5:16).
done despite unto ] Lit., “insulted;” e.g. “by blasphemy against the Holy Ghost” (Mat 12:31-32). It is possible to grieve utterly that Holy Spirit (Eph 4:30) and so to become “reprobate.” The apostates whose case is here imagined despise alike the Father (Heb 5:5), the Son, and the Holy Spirit (Heb 6:4-6). They reject the very promises of their baptismal profession and abnegate the whole economy of grace. The verb for “to do despite” occurs here only in the N.T.
Fuente: The Cambridge Bible for Schools and Colleges
Of how much sorer punishment, suppose ye, shall he be thought worthy – That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be – for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world – death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved, are such as these – the Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death, and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty – the crime of trampling under foot the Son of God, of showing contempt for his holy blood. and despising the Spirit of grace.
Who hath trodden under foot the Son of God – This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that people tread on what they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on Gods only Son. What crime could be more aggravated than this?
And hath counted the blood of the covenant – The blood of Jesus by which the new covenant between God and man was ratified; see the notes on Heb 9:16-20; compare the notes on Mat 26:28.
Wherewith he was sanctified – Made holy, or set apart to the service of God. The word sanctify is used in both these senses. Prof. Stuart renders it, by which expiation is made; and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these:
(1)It is the natural and proper meaning of the word rendered here sanctified. This word is commonly applied to Christians in the sense that they are made holy; see Act 20:32; Act 26:18; 1Co 1:2; Jud 1:1; compare Joh 10:36; Joh 17:17.
(2)It is unusual to apply this word to the Saviour. It is true, indeed, that he says Joh 17:19, for their sakes I sanctify myself, but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning to make expiations?
(3)The supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this it was natural to speak of the dishonor which would thus be done to the means which had been used for his sanctification – the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded like anything else which was of no value.
An unholy thing – Greek common; often used in the sense of unholy. The word is so used because what was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence, also the word is used to denote what is unholy.
And hath done despite unto the Spirit of grace – The Holy Spirit, called the Spirit of grace, because he confers favor (grace) upon people. The meaning of the phrase done despite unto – enubrisas – is, having reproached, or treated with malignity, or contempt. The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be in fact treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize, nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have in fact treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify people, as a common thing, and would have shown the highest disregard for the only agent who can save the soul – the Spirit of God. How could such an one afterward be saved? The apostle does not indeed say that anyone ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred, but if it should occur the doom would be inevitable. How dangerous then is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may fall away and be renewed, again and again!
(See the supplementary note on Heb 6:6. where certain principles are laid down, for the interpretation of this and similar passages, in consistency with the doctrine of the saints perseverance. If that doctrine be maintained, and our authors view of the passage at the same be correct, then plainly it contains an impossible case. It is descriptive of real Christians, yet they never can fall away. The utility of the warning, in this case, may indeed successfully be vindicated, on the ground that it is the means of preventing apostasy in the saints, the means by which the decree of God in reference to their stability is effected. Most, however, will incline to the view which regards this case, as something more than imaginary, as possible, as real. The warning is addressed to professors generally, without any attempt of distinguishing or separating into true or false. Doubtless there might be some even of the latter class in the churches whose members the apostles, presuming on their professed character, addressed as saints, elect, and faithful, without distinction.
Of course, in consistency with the doctrine of perseverance only the false, in whom the root of the matter had never existed, could apostatize; yet at the same time, when no distinction was made, when the apostle made none, but addressed all in the language of charity, when Christians themselves might find it difficult at all times to affirm decidedly on their own case, universal vigilance was secured, or at all events designed. But is not the party whose apostasy is here supposed, described by two attributes which belong to none but genuine Christians, namely, the reception of the knowledge of the truth, and sanctification through the blood of the covenant? The answer which has been given to this question is generally, that neither of these things necessarily involves more than external dedication to God. The first is parallel to the once enlightened of Heb 6:4, and of course admits of the same explanation; see supplementary note there.
The second thing, namely, the sanctification of the party is not real or internal sanctification, 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. As at the giving of the Law, the people being sprinkled with blood, were sanctified or dedicated to God in a special manner, so those who, by baptism and confession of faith in the church of Christ, were separated from all others were especially dedicated to God thereby. – Owen. Yet, this eminent writer is rather disposed to adopt the opinion of those who construe, en ho hegiasthe with the immediate antecedent, ton Huion tou Theou, thus referring the sanctification to Christ, and not to the apostate; see Joh 17:19. Whichever of these views we receive, the great doctrine of perseverance is, of course, unaffected. In reference to an objection which the author has urged that the sentiment (in the Heb 10:26 and Heb 10:27 verses) would not be correct, if it referred to any but true Christians, let it be noticed that while many may be saved, who have long resisted the Spirit, yet the assertion must appear hazardous in the extreme, that any can be saved, who do all that the apostate in this passage is alleged to do. The sin described seems to be that of a determined, insulting, final rejection of the only remedy for sin.)
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Of how much sorer punishment] Such offences were trifling in comparison of this, and in justice the punishment should be proportioned to the offence.
Trodden under foot the Son of God] Treated him with the utmost contempt and blasphemy.
The blood of the covenant-an unholy thing] The blood of the covenant means here the sacrificial death of Christ, by which the new covenant between God and man was ratified, sealed, and confirmed. And counting this unholy, or common, , intimates that they expected nothing from it in a sacrificial or atoning way. How near to those persons, and how near to their destruction, do they come in the present day who reject the atoning blood, and say, “that they expect no more benefit from the blood of Christ than they do from that of a cow or a sheep!” Is not this precisely the crime of which the apostle speaks here, and to which he tells us God would show no mercy?
Despite unto the Spirit of grace?] Hath insulted the Spirit of grace. The apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers for the confirmation of the Gospel. See Heb 6:4-6. Wherefore, if one apostatized in the first age, after having been witness to these 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. Macknight. This is properly the sin against the Holy Ghost, which has no forgiveness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of how much sorer punishment: the expostulation aggravates both the sin and the punishment in the consequent on the former assertion; a punishment heavier, bitterer, sorer, more grievous, and unexpressibly greater, than death.
Suppose ye; you yourselves being judges, to whom I appeal about it; what can you suppose, think, or determine of it?
Shall he be thought worthy; doth he fully deserve, and is liable to, by the judgment of man, but much more by the righteous and inexorable judgment of God?
Who hath trodden underfoot the Son of God; who sinneth at a higher rate than a Jew against Mosess law, being an apostate from the gospel, a revolter from and a rebel against it, discovering it by as much as in him lieth, tearing from his throne God the Son incarnate, and treading him under his feet, wickedly undervaluing and horribly vilifying him, treating him with the greatest contempt that can be expressed by such an action, as if he were the vilest malefactor. A person so much greater and more excellent than Moses, to be so used; so as, if he were here on earth, he would tread him (who is higher than the heavens, and had done and suffered so much for him) as the dust and dirt under his feet; and this by a contemptuous forsaking his church assemblies, wherein he was set out in all his excellencies.
And hath counted the blood of the covenant an unholy thing; accounting and so deserting the blood of Christ, (which ratified the everlasting covenant of grace, by whose virtue was made unalterable, firm, and effectual in all the promises of it of pardon, righteousness, holiness, grace, and glory, unto penitent believing sinners), as either the common blood of men, or the blood of a malefactor, to have not so much excellency in it as the blood of bulls, or goats, or rams, or birds, under the law; as not sanctifying souls, but polluted.
Wherewith he was sanctified; en w hgiasyh, in or by which he was sanctified, is by most interpreters referred to the apostate, as aggravating his sin, to despise that blood by which he thought he was so, and boasted of it, and was so reputed by the church upon his baptism and profession of his faith, and, as a member of the church, had a visible relation to it, partaking of those ordinances wherein its fruits were conveyed, and enjoying the external privileges purchased by it. Others refer it unto Christ himself, the blood whereby he was consecrated to God as a holy sacrifice, Joh 17:19. All this was discovered by his forsaking the church assembly, wherein this was declared to be the only way and means to justification of life and salvation.
And hath done despite unto the Spirit of grace; injuring, wronging, despising, greatly grieving, not a creature, but God the Spirit, the quickening Spirit of dead sinners, who fits them for union to God, and in order to it, uniteth him to Christ and his God, animateth it; who graciously communicated to these apostates the knowledge natural and supernatural which they had and abused, Heb 6:5, by the desertion of the assemblies, where he manifested his gifts and graces. They reject him with them, and treat his gifts and motions as if they were the delusions and impostures of an evil spirit; and this wilfully done out of malice to Christ, and abhorrence of his church and religion. A sin like the devils, for them to forsake God loving, Christ redeeming, his blood justifying, his Spirit renewing, and so wilfully refuse to be saved, and expose themselves to the severest punishment God can inflict on such sinners, and they do deserve.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. sorerGreek,“worse,” namely, “punishment” (literally,”vengeance”) than any mere temporal punishment of the body.
suppose yean appeal tothe Hebrews’ reason and conscience.
thought worthyby Godat the judgment.
trodden under foot the Son ofGodby “wilful” apostasy. So he treads under foot GodHimself who “glorified His Son as an high priest”(Heb 5:5; Heb 6:6).
an unholy thingliterally,”common,” as opposed to “sanctified.” No betterthan the blood of a common man, thus involving the consequence thatChrist, in claiming to be God, was guilty of blasphemy, and sodeserved to die!
wherewith he wassanctifiedfor Christ died even for him. “Sanctified,”in the fullest sense, belongs only to the saved elect. But in somesense it belongs also to those who have gone a far way in Christianexperience, and yet fall away at last. The higher such a one’s pastChristian experiences, the deeper his fall.
done despite untobyrepelling in fact: as “blasphemy” is despite inwords (Mr 3:29). “Ofthe Jews who became Christians and relapsed to Judaism, we find fromthe history of Uriel Acosta, that they required a blasphemy againstChrist. ‘They applied to Him epithets used against Molech theadulterous branch,’ c.” [THOLUCK].
the Spirit of gracetheSpirit that confers grace. “He who does not accept the benefit,insults Him who confers it. He hath made thee a son: wilt thou becomea slave? He has come to take up His abode with thee but thou artintroducing evil into thyself” [CHRYSOSTOM].”It is the curse of evil eternally to propagate evil: so, forhim who profanes the Christ without him, and blasphemes theChrist within him, there is subjectively no renewal of achange of mind (Heb 6:6), andobjectively no new sacrifice for sins” (Heb10:26) [THOLUCK].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Of how much sorer punishment,…. Than a mere corporeal death, which was the punishment inflicted on the transgressors of the law of Moses.
Suppose ye; the apostle appeals to the Hebrews themselves, and makes them judges of what punishment
shall he be thought worthy; who is described as follows:
who hath trodden under foot the Son of God: this seems to be a stronger expression than crucifying him again, Heb 6:6 and is to be understood, not of what was in fact committed, but in will by persons; who, could they have had their will of him, would have pulled him from his throne, and trampled upon him: it is a phrase expressive of the utmost scorn, contempt, and ill usage; and which such are guilty of, who deny his deity, and eternal sonship; who render him useless in his offices, undervalue his sacrifice, despise his righteousness, and strip him of the glory of his person, office, and grace. And this is aggravated by his being the Son of God who is thus used, who became the son of man for the sake of men, is superior to men, and equal with God:
and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing; or “common thing”; putting it upon a level with the blood of a bullock, or at most counting it , “as that of another man”; as the Syriac version renders it; yea, reckoning it as unclean and abominable, as the blood of a very wicked man: this is aggravated by its being “the blood of the covenant”; of the covenant of grace, because that is ratified and confirmed by it, and the blessings of it come through it; and from sanctification by it: either of the person, the apostate himself, who was sanctified or separated from others by a visible profession of religion; having given himself up to a church, to walk with it in the ordinances of the Gospel; and having submitted to baptism, and partook of the Lord’s supper, and drank of the cup, “the blood of the New Testament”, or “covenant”: though he did not spiritually discern the body and blood of Christ in the ordinance, but counted the bread and wine, the symbols of them, as common things; or who professed himself, and was looked upon by others, to be truly sanctified by the Spirit, and to be justified by the blood of Christ, though he was not really so: or rather the Son of God himself is meant, who was sanctified, set apart, hallowed, and consecrated, as Aaron and his sons were sanctified by the sacrifices of slain beasts, to minister in the priest’s office: so Christ, when he had offered himself, and shed his precious blood, by which the covenant of grace was ratified, by the same blood he was brought again from the dead, and declared to be the Son of God with power; and being set down at God’s right hand, he ever lives to make intercession, which is the other part of his priestly office he is sanctified by his own blood to accomplish. This clause, “wherewith he was sanctified”, is left out in the Alexandrian copy:
and hath done despite unto the spirit of grace; by denying his being, deity, and personality; despising his powerful operations as enthusiasm; treating his extraordinary gifts as illusions; and ascribing his miracles to Satan, and representing the Gospel dictated by him as a fable, or a lie: and this is aggravated by his being “the spirit of grace”; the author, giver, and applier of all grace to the saints; and who therefore ought not to be in the least slighted, but highly esteemed and honoured; nor will such affronts go unpunished.
Fuente: John Gill’s Exposition of the Entire Bible
How much (). Instrumental case of degree or measure. An argument from the less to the greater, “the first of Hillel’s seven rules for exegesis” (Moffatt).
Think ye (). An appeal to their own sense of justice about apostates from Christ.
Sorer (). “Worse,” comparative of (bad).
Punishment (). Genitive case with (first future passive of , to deem worthy). The word originally meant vengeance. Old word, in LXX, only here in N.T.
Who hath trodden under foot the Son of God ( ). First aorist active articular participle of , old verb (Mt 5:13) for scornful neglect like Zec 12:3. See same idea in Heb 6:6.
Wherewith he was sanctified ( ). First aorist passive indicative of . It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. 6:4-8).
An unholy thing (). Common in the sense of uncleanness as Peter used it in Ac 10:14. Think of one who thus despises “the blood of Christ wherewith he was sanctified.” And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as “a slaughter house” religion!
Hath done despite (). First aorist active participle of , old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4).
Fuente: Robertson’s Word Pictures in the New Testament
Of how much [] . Not qualifying ceironov sorer, but the whole clause : “by how much think ye shall he be thought worthy of sorer punishment.”
Punishment [] . N. T. o. Occasionally in LXX, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. 221 Trodden under foot [] Only here in Hebrews. o P. Frequent in LXX for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism.
Hath counted an unholy thing [ ] . JHgeisqai to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Rom 12:10; Phi 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of koinov is shared by all, public. Thus Act 2:44; Act 4:39; Tit 1:4; Jude 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mr 7:2, 5; Act 10:14, 28; Act 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Rom 14:14. Here the word admits of two explanations :
(1) that Christ ‘s blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ ‘s blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable.
There was no specific virtue in Christ ‘s blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (ch. 9 14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer’s mind.
Hath done despite unto the spirit of grace [ ] . jEnubrizein to insult, N. T. o. The simple verb uJbrizein in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N. T.
Fuente: Vincent’s Word Studies in the New Testament
1) “Of how much sorer punishment,” (poso cheironos timorias) “By how much (of) worse punishment,” more severe punishment, corporal, body punishment, punishment in the flesh, for presumptuous sins of the flesh, self will sins, 1Co 11:27-29.
2) “Suppose ye, shall he be thought worthy,” (dokeite aksiothesetai) “Think ye that one will be thought worthy,” as Divinely inflicted punishment, called chastisement from the Lord, to cause men to be “weak,” “sickly,” and even to die, 1Co 11:30-32; God chastens his children because he loves them, Deu 8:5; Rev 3:19.
3) “Who hath trodden under foot the Son of God,” (ho ton huion tou theou katapatesas) “The one having trampled on the Son of God,” whom he has pledged in his profession and baptism to follow daily, Luk 9:23-24; Jas 4:17.
4) “And hath counted the blood of the covenant,” (kai to haima tes diathekes hegesamenos) “And (even) one who has deemed (considered) the blood of the covenant,” the redemption and intercession blood, 1Pe 1:18-20; Eph 1:7.
5) “Wherewith he was sanctified,” (koinon en ho hegiasthe) “By which he was sanctified,” as if it were a common thing, though sealed as God’s own to the resurrection, .
6) “An unholy thing,” (koinon) “A common, profane, worthless thing,” acted as if the redemption blood were to be ignored as if it were an unholy, unclean thing.
7) “And hath done despite unto the Spirit of grace?”(kai to pneuma tes charitos enubrisas) “Even the one having insulted the spirit of grace?” He shall be chastened, beaten with many stripes to call him back to confession, obedience, and service to Christ, Luk 12:47-48; 1Jn 1:8-9; Rev 3:19.
Fuente: Garner-Howes Baptist Commentary
29. Who has trodden under foot the Son of God, etc. There is this likeness between apostates under the Law and under the Gospel, that both perish without mercy; but the kind of death is different; for the Apostle denounces on the despisers of Christ not only the deaths of the body, but eternal perdition. And therefore he says that a sorer punishment awaits them. And he designates the desertion of Christianity by three things; for he says that thus the Son of God is trodden under foot, that his blood is counted an unholy thing, and that despite is done to the Spirit of grace. Now, it is a more heinous thing to tread under foot than to despise or reject; and the dignity of Christ is far different from that of Moses; and further, he does not simply set the Gospel in opposition to the Law, but the person of Christ and of the Holy Spirit to the person of Moses.
The blood of the covenant, etc. He enhances ingratitude by a comparison with the benefits. It is the greatest indignity to count the blood of Christ unholy, by which our holiness is effected; this is done by those who depart from the faith. For our faith looks not on the naked doctrine, but on the blood by which our salvation has been ratified. He calls it the blood of the covenant, because then only were the promises made sure to us when this pledge was added. But he points out the manner of this confirmation by saying that we are sanctified; for the blood shed would avail us nothing, except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. (185)
The Spirit of grace. He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption of God on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. Hence learn that all who willfully render useless his grace, by which they had been favored, act disdainfully towards the Spirit of God.
It is therefore no wonder that God so severely visits blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. (186)
(185) The words “covenant,” and “sanctified,” and “unclean” or “unholy,” are derived from the old dispensation. “The blood of the covenant” was the blood shed on the cross; and the reference to it is not as sprinkled for the ratifying of the covenant, but as the blood of atonement, as “the blood of the New Testament, or rather covenant, “shed for many for the remission of sins,” Mat 26:28. Then “sanctified” has the same meaning here as in Heb 10:10 and in Heb 2:11, expiated or atoned for; “by which he has expiated.” He who professes the Christian faith, professes to believe in the atoning sacrifice of Christ, that Christ shed his blood for many for the remission of sins. As to “unholy,” or rather unclean, such was the blood of a malefactor or impostor, and as such Christ was counted by the Jews and by every Jew who returned to Judaism. — Ed.
(186) Most strangely does Schleusner paraphrase this clause, “contumaciously repudiating the divine favor.” The case here contemplated is the same with that in Heb 6:4. The Holy Spirit is there so distinctly mentioned that it is impossible to turn or change the plain meaning of the passage; and to be “partakers of the Holy Spirit” was no doubt to be in that age. Here he is mentioned only as the holy Spirit of grace, i.e., the bestower of grace, or it may be taken as meaning “the gracious” or benevolent “Spirit;” as “God of all grace” in 1Pe 5:10, may mean either the author and giver of every grace, or the most gracious God, though the former meaning is most consistent with the context
Fuente: Calvin’s Complete Commentary
(29) Shall he be thought worthy.Better, shall he be accounted (or, judged) worthy, by God the Judge of all, when the Day shall come. In the act of apostasy the sinner trampled under foot the Son of God, treated with contempt and scorn Him to whom belongs this highest Name (Heb. 1:1-4); and the principle of this act becomes the principle of the whole succeeding life. That blood by which the new covenant was established (Heb. 9:15-17)the blood in which he himself had received the sanctification which the law could not givehe has esteemed an unholy thing. There is no medium between highest reverence and utter contumely in such a case: to those who did not receive Jesus as Lord He was a deceiver (Mat. 27:63), and one who deserved to die.
Hath done despite.Hath treated with outrage and insult the Spirit of whose gifts he had been partaker (Heb. 6:4), for grace returning arrogant scorn.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. How much sorer punishment As much sorer as the revealing Son was superior to the revealing Moses. The same argumentative aggravation as in Heb 2:3, derived from the greatness of the Son, then just unfolded.
Trodden under foot By nothing less than most guilty apostasy. The intensity of the language implies the flagrancy of the sin.
Blood of the covenant That blood which inaugurates and consecrates the new covenant, as the blood of calves and goats did the old “testament,” (Heb 9:20.)
He was sanctified The expedients adopted to avoid the fact that the apostate was once truly sanctified are worthy of compassion. Lightfoot makes he refer to Christ, who was sanctified by his own blood! “It is worthy of remark,” says Alford, “how Calvin evades the deep truth contained in the words he was sanctified: ‘Very unworthy is it to profane the blood of Christ, which is the source of our sanctification: this do they who depart from the faith:’ thus making he was sanctified into we may be sanctified.”
An unholy thing Literally, a common thing; as if the blood of the Redeemer was no more than ordinary matter. So 1Co 11:29, “Not discerning the Lord’s body.” Justin Martyr says, in Greek of the Communion, “We receive these elements, not as common bread or common drink.” So Act 10:14-15: “Call not thou common,” where see note.
Done despite Insulted. Bloomfield says, that in every known instance this verb has a person for its object; and hence he infers the personality of the Spirit from this passage.
Spirit of grace As either coming to us from God’s grace, or as dispensing his grace upon us.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Of how much sorer punishment, do you think, will he be judged worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified (or ‘by which there was sanctification’) an unholy thing, and has shown wanton arrogance to the Spirit of grace?’
How much sorer punishment then was deserved by the one who did even worse than that in that they set at naught the Son of God, and all God’s provision for salvation. Once again we have the contrast between the Son and Moses (compare Heb 3:1-6), with the Son exalted above Moses. This clearly has in mind those of whom he has spoken previously who were considering turning away from Christ in order to return to full Judaism (compare Heb 6:4-6). They would be guilty of three heinous crimes:
1) They would have ‘trodden under foot the Son of God’. This is similar to having crucified Him afresh (Heb 6:6). He is treated like salt that has lost its savour which is trodden under men’s feet (Mat 5:13). He is like pearls which are tossed before swine and trodden under foot because the swine see them as meaningless rubbish (Mat 7:6). It is to treat the very Son of God as a defeated foe, as a charlatan, as One Who is useless and worthless, worthy only to be humiliated and trodden down. They have basically denied that ‘Jesus is Lord’ and have rather said that ‘Jesus is accursed’ (1Co 12:3), for many non-Christian Jews saw Him as accursed because He died on the tree (Gal 3:13; Deu 21:23).
2) Each would have ‘counted the blood of the covenant with which he was sanctified (or ‘by which there was sanctification’) an unholy thing’. By this they will have rejected the new covenant bought and sealed by the blood of Christ and declared it not of God, thereby declaring Christ’s blood common if not debased.
‘By which he was sanctified (or ‘by which there was sanctification’).’ Under the old covenant the blood of the covenant was sprinkled on the people sanctifying them (setting them apart) to their part in the covenant. They were now outwardly God’s own people, although their genuineness would be proved by obedience, and many fell at that hurdle. The writer pictures this as also being true of the new covenant. Having been baptised and declared their commitment to Christ, and having claimed that they have been set apart for Him in that they partake of the symbol of the covenant in His blood by partaking of the wine at the Lord’s Table, thus declaring themselves as having been ‘set apart as Christ’s by His blood’ (and thus as being sanctified to Him), they now renounce that sanctification, declaring the means of it itself unholy and degraded. This exacerbates their crime. They renounce the very covenant blood which they had previously gloried in.
Alternately ‘by which there was sanctification’ may simply be a general statement of the effectiveness of the new covenant when properly entered into. It is the ‘sanctifying blood’ of the covenant that they are rejecting.
That this does not indicate that the apostates were once genuine Christians comes out in 1Jn 2:16. ‘They went out from us but they were not of us. For if they had been of us they would have continued with us, but it was that it might be made manifest that they were not all of us.’
3) They would have shown wanton arrogance to the Spirit of grace. Their claim had been that the Spirit of grace had brought them to God though Christ, now they arrogantly reject Him and His ministry by denying that it was valid or genuine. Note the contrast between the graciousness of God and the arrogance of these rejecters. They have sinned against the love and graciousness of His Holy Spirit.
So having once confessed Him they now sin with a high hand against Christ Himself, against His blood and covenant and against the Holy Spirit, publicly repudiating them in the eyes of all. They have, outwardly at least, blasphemed against the Holy Spirit and committed the ‘sin unto death’ (Mar 3:29; 1Jn 5:16). For such there can only be judgment.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:29. Who hath trodden under foot, &c. Treading under foot, in general, is a mark of contempt, or of setting no value upon what is so treated. Hence it is applied to signify despising or not valuing the gospel of Christ. The next clause means, “And has looked upon the blood of Christ, wherewith he was separated from the world, admitted into covenant with God, and made one of his peculiar people, as a thing of no value or consequence; but as common, and not separated or designed for any peculiar or sacred purpose.” Christ’s blood was shed to make us a separate people from the world, holy, zealous of good works. Holy and common, or pure and common, in the Greek, are opposed to each other. A man is sanctified, or made holy, when he is brought into covenant with God, by being separated from sin and the world. He is deemed impure, unholy, common, profane, when he is not in covenant with God. Such a treatment of the blood of Christ as above described, offers the most contemptuous injury to the Spirit of grace, by whose miraculous and saving operations the truth of the gospel is demonstrated to such a degree, that the highest blasphemy against him must virtually be expressed by such a conduct as we here suppose.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:29 . Of how much more severe punishment, think ye, will he be counted worthy, who , etc.
With the author leaves the decision to the readers, inasmuch as on the question how this will be given, no doubt whatever can prevail.
] sc . by God at the judgment.
in the N. T. only here.
] who has trodden under foot , as though it were a contemptible, useless thing. A strong expression. Designation of the bold contemning and insulting of Him who is nevertheless the Son of God, and with whom one has become personally acquainted as the Redeemer.
] the blood of the covenant, i.e. the blood which Christ shed for the sealing of the New Covenant for the redemption of mankind. Comp. Heb 9:15 ff.
] either: as common, ordinary blood , not distinguished in any respect from other blood (Peshito, Oecumenius, Theophylact, Clarius, Beza, Schlichting, Bengel, Schulz, Stuart, Bleek, Stein, de Wette, Bloomfield, Bisping, Delitzsch, Alford, and others), or what is better, because stronger, and on that account more in accord with the other statements as impure (Vulgate, Luther, Grotius, Carpzov, Michaelis, Chr. Fr. Schmid, Storr, Bhme, Tholuck, Ebrard, Riehm, Lehrbegr. des Hebrerbr . p. 769; Maier, Moll, Kurtz, and others), i.e. as the blood of a transgressor, which Christ must be, if He was not the Son of God and the Redeemer.
] contrasting addition to , and paronomasia: by the communion with which he was nevertheless sanctified , or: the sanctifying efficacy of which he has nevertheless felt in his own person .
] and has done despite to the Spirit of Grace, sc . by scorn and mockery of the wondrous unfolding of that Spirit’s power in the life of the Christians. The compound form or , found, apart from the poets (Soph. Phil . 342), only with the later Greeks. In the N. T. a .
] the Holy Spirit, who is a gift of the divine grace.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot 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?
Ver. 29. Who hath trodden under foot ] Respecting him no more than the vilest and filthiest dirt in the street, or the most abject thing iu the world, as Ambrose expounds it; he disdains to receive benefit by Christ’s propitiatory and expiatory sacrifice, he would not if he might, he is so Satanized. King Henry VI, going against Richard Duke of York (that ambitious rebel), offered them a general pardon. (Speed, 898.) This was rejected by them, and called “A staff of reed,” or “glass-buckler.” In Ket’s conspiracy, when King Edward VI’s pardon was offered to the rebels by a herald, a lewd boy turned toward him his naked posteriors, and used words suitable to that gesture. (Sir John Hayward.) Desperate apostates deal as coarsely with Christ; they hold him for a scorn, as an offender that is carted,Heb 6:6Heb 6:6 .
The blood of the covenant ] That is, the blood of Christ, whereby the covenant is sealed, the Church purchased, the atonement procured, and heaven opened for our more happy entrance.
Wherewith he was sanctified ] By external profession, and by participation of the sacraments.
An unholy thing ] Gr. A common profane thing, as if it were the blood of a common thief, or unhallowed person, yea, or of a dead dog. In the Passover they sprinkled the door and lintel with blood, but not the threshold, to teach them that they must not tread upon the blood of Jesus, as they do in a high degree that sin against the Holy Ghost.
And hath done despite, &c. ] Spitting at him their hellish venom, persecuting and blaspheming his immediate effect, work, and office; and this out of desperate malice and desire of revenge, without any colour of cause or measure of dislike. One that had committed this sin, wished that his wife and children and all the world might be damned together with him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29 .] of how much worse punishment (though does not elsewhere occur in the N. T., we have the verb, Act 22:5 ; Act 26:11 ), think ye ( stands separate from the construction, and forms an appeal to the judgment of the readers themselves), shall he be found worthy (viz. by God. The participle is in the aor., as pointing to the single fact of the doom, not to a continued estimate), who trampled under foot (aor. part. as spoken at that day, and looking back upon this life. ; , . Thl. See reff., and cf. Joh 13:18 . Stier remarks, “Some of us remember the cry, ‘Ecrasez I’infame!’ ”) the Son of God (the higher title of the Mediator of the new covenant is used, to heighten the enormity of the crime), and accounted common the blood of the covenant (the , being the of Christ Himself, far above all blood of sprinkling under the old covenant. Even that ( Lev 16:19 ) had hallowing power: how much more this. But the apostate this blood accounted it mere ordinary blood of a common man, and if so, consented to its shedding, for then Christ deserved to die as a blasphemer. And this, of that holy Blood, by which we have access to God! So that we have quite enough for the solemn sense, by rendering common , without going to the further meaning, unclean . Chrys. gives both meanings: , ; , : c., , , : Beza compares 1Co 11:29 , : and Bretschneider quotes Justin Mart. Apol. i. 66, p. 83, . Cf. Act 10:28 , , where the two are distinguished. Syr. has “hath counted the blood of the covenant of him by which (whom?) he hath been sanctified as that of every man.” The reader will recall our Lord’s own . , cf. ref. Matt. [57] Mark. See also our ch. Heb 13:20 ) in which (as sprinkled with which; as his element and condition of sanctification) he was sanctified (see Lev 16:19 LXX, and our ch. Heb 13:12 and Heb 9:13 . He had advanced so far in the reality of the spiritual life, that this blood had been really applied to his heart by faith, and its hallowing and purifying effects were visible in his life: which makes the contrast the more terrible. And Delitzsch finely remarks, as against the assertors of mere shallow supralapsarianism, that without former experience of grace, without a life of faith far more than superficial, so irrecoverable a fall into the abyss is not possible. It is worthy of remark how Calvin evades the deep truth contained in the words : “Valde indignum est sanguinem Christi, qui sanctificationis nostr materia est , profanare: hoc vero faciunt, qui desciscunt a fide:” thus making into . Lightfoot’s idea, that Christ is the subject of , is hardly worth refutation (Hor. Hebr. in 1Co 11:29 ): as neither is that of Claudius, in Wolf, that is the subject), and insulted ( , in prose, belongs to later Greek: but is found in the poets, e. g. Eur. Electr. 68, : Aristoph. Thesm. 719, : Soph. Philoct. 342, with an accus. as here, . In prose it is found in lian, Polybius, Herodian, Josephus, principally with a dative of the object) the Spirit of grace (for . , see ref. No two things can be more opposed, as Del. remarks, than and . And this remark guides us to the answer to the question whether here is a gen. objective or subjective: whether it is the which belongs to , so that it is the gift of the divine (so Grot., Schlicht., De W., Bleek, Lnem., and most of the moderns), or which belongs to , so that it is the gift of and the character of the . The latter is adopted by Calv., Estius, a-Lapide, Justiniani (altern., but prefers it. He gives the alternative very neatly put by Pseudo-Anselm: “Spiritui sancto gratis dato, vel gratiam danti”), Beza, Owen, al., Bhme, Von Gerlach, Delitzsch, al., and is much the more probable, both on account of the prophecy which is referred to, . , and on account of , which is most naturally referred to a Person as its object. Chrys. strikingly says, , . ; . He does not hold with any definiteness that apostasy is here meant, but applies the whole text homiletically to wilful sin of any kind. Thl., in reproducing Chrys.’s sentence, puts for )?
[57] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
Fuente: Henry Alford’s Greek Testament
Heb 10:29 . . “Of how much sorer punishment, think ye, will he be counted worthy, who, etc.” The argument of Heb 2:1-4 and Heb 12:25 . By the parenthetically interjected he appeals to their own sense of proportion and fitness; although the judgment alluded to in is not theirs but God’s. The guilt of the apostate which justifies this sorer punishment is detailed in three particulars. He has trampled on the Son of God. The highest of Beings who has deserved best at his hands is spurned with outrageous scorn. “and has reckoned the blood of the covenant with which he was sanctified, a common thing”. “The blood of the covenant” is the blood of Christ ( cf. Heb 9:15 ff., Heb 13:20 ); here it is thus designated because repudiation of the covenant is in question. This blood is the purifying agent by which men are fitted for the fellowship and service of God, and so brought within the covenant. Cf. with of Heb 9:13 and of Heb 9:14 . This sole means of purification, the sanctifying virtue of which the supposed apostate has experienced, he now counts , common or unclean. [The Vulg. has “pollutum,” the Old Latin “communem”. Chrysostom ; and so Kbel, “which has no more worth than the blood of other men”. All these meanings lie close to one another. Cf. Mar 7:2 , Act 10:14 . What is “common” is unsanctified, ceremonially unclean.] The third point in the heinousness of the sin of apostasy is , “and has insulted the spirit of grace”. This seems the direct antithesis to “Moses’ law” of Heb 10:28 . The spirit of grace is the distinctive gift of Christian times, and is not only the Pauline but the universal antithesis to the law. To have blasphemed this gracious Spirit, who brings the assurance of God’s presence and pardon, and gifts suited to each believer, is to renounce all part in things spiritual. Cf. Heb 6:4 , Heb 2:4 ; Eph 4:7 .
Fuente: The Expositors Greek Testament by Robertson
sore = worse, as elsewhere. Greek. cheiron.
punishment. Greek. timoria. Only here.
thought worthy. Greek. axioo. See Heb 3:3.
trodden = trampled. Same as Mat 7:6.
Son of God. App-98.
counted. Greek. hegeomai. See Act 26:2.
wherewith = with (Greek. en. App-104.) which.
unholy = “unclean”, or “valueless”. Compare Mar 7:2. Act 11:8; &c.
done, &c. = insulted. Greek. enubrizo. Only here. Compare Act 14:5.
grace. Greek. charis. App-184. This expression only here.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] of how much worse punishment (though does not elsewhere occur in the N. T., we have the verb, Act 22:5; Act 26:11), think ye ( stands separate from the construction, and forms an appeal to the judgment of the readers themselves), shall he be found worthy (viz. by God. The participle is in the aor., as pointing to the single fact of the doom, not to a continued estimate), who trampled under foot (aor. part. as spoken at that day, and looking back upon this life. ; , . Thl. See reff., and cf. Joh 13:18. Stier remarks, Some of us remember the cry, Ecrasez Iinfame! ) the Son of God (the higher title of the Mediator of the new covenant is used, to heighten the enormity of the crime), and accounted common the blood of the covenant (the , being the of Christ Himself, far above all blood of sprinkling under the old covenant. Even that (Lev 16:19) had hallowing power: how much more this. But the apostate this blood-accounted it mere ordinary blood of a common man, and if so, consented to its shedding, for then Christ deserved to die as a blasphemer. And this, of that holy Blood, by which we have access to God! So that we have quite enough for the solemn sense, by rendering common, without going to the further meaning, unclean. Chrys. gives both meanings: , ; , : c., , , : Beza compares 1Co 11:29, : and Bretschneider quotes Justin Mart. Apol. i. 66, p. 83, . Cf. Act 10:28, , where the two are distinguished. Syr. has hath counted the blood of the covenant of him by which (whom?) he hath been sanctified as that of every man. The reader will recall our Lords own . , cf. ref. Matt. [57] Mark. See also our ch. Heb 13:20) in which (as sprinkled with which; as his element and condition of sanctification) he was sanctified (see Lev 16:19 LXX, and our ch. Heb 13:12 and Heb 9:13. He had advanced so far in the reality of the spiritual life, that this blood had been really applied to his heart by faith, and its hallowing and purifying effects were visible in his life: which makes the contrast the more terrible. And Delitzsch finely remarks, as against the assertors of mere shallow supralapsarianism, that without former experience of grace, without a life of faith far more than superficial, so irrecoverable a fall into the abyss is not possible. It is worthy of remark how Calvin evades the deep truth contained in the words : Valde indignum est sanguinem Christi, qui sanctificationis nostr materia est, profanare: hoc vero faciunt, qui desciscunt a fide: thus making into . Lightfoots idea, that Christ is the subject of , is hardly worth refutation (Hor. Hebr. in 1Co 11:29): as neither is that of Claudius, in Wolf, that is the subject), and insulted (, in prose, belongs to later Greek: but is found in the poets, e. g. Eur. Electr. 68, : Aristoph. Thesm. 719, : Soph. Philoct. 342, with an accus. as here, . In prose it is found in lian, Polybius, Herodian, Josephus, principally with a dative of the object) the Spirit of grace (for . , see ref. No two things can be more opposed, as Del. remarks, than and . And this remark guides us to the answer to the question whether here is a gen. objective or subjective: whether it is the which belongs to , so that it is the gift of the divine (so Grot., Schlicht., De W., Bleek, Lnem., and most of the moderns), or which belongs to , so that it is the gift of and the character of the . The latter is adopted by Calv., Estius, a-Lapide, Justiniani (altern., but prefers it. He gives the alternative very neatly put by Pseudo-Anselm: Spiritui sancto gratis dato, vel gratiam danti), Beza, Owen, al., Bhme, Von Gerlach, Delitzsch, al., and is much the more probable, both on account of the prophecy which is referred to, . ,-and on account of , which is most naturally referred to a Person as its object. Chrys. strikingly says, , . ; . He does not hold with any definiteness that apostasy is here meant, but applies the whole text homiletically to wilful sin of any kind. Thl., in reproducing Chrys.s sentence, puts for )?
[57] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
Fuente: The Greek Testament
Heb 10:29. ) which is worse and more horrible than any punishment of the body.-) i.e. he who most atrociously sins against GOD, whose Son is the Priest, ch. Heb 5:5, and against the Son, whose own blood is the blood of the New Testament, and against the Holy Spirit, who is the Spirit of grace. A man of this sort retracts the whole form and confession of his baptism, and rejects the whole economy of the New Testament; comp. Heb 6:6, note.-, who has trodden) whereas he ought to adore. But he who sins spontaneously, treads under foot, as it is described at Heb 10:26.- ) of the testament, that is, the better testament or covenant which GOD has made.-, common) as if it were the blood of a mere man, common or even guilty. The antithesis is, he was sanctified.-, and has counted) without discernment; comp. 1Co 11:29.- , by which he was sanctified) Therefore Christ died even for such a man as this. The same word is used concerning the redeemed, Heb 10:10; Heb 10:14, ch. Heb 2:11 (where they are distinguished from the Redeemer, who sanctifies); ch. Heb 13:12, where mention is likewise made of the blood.- , of grace) See note on Heb 10:26.-, and has treated insultingly, [and hath done despite to]) by repelling Him. Insult or despite is done by deeds; blasphemy is vented by words: comp. 1Ti 1:13, note. Where blasphemy is added, the guilt is in the very worst degree aggravated; Mar 3:29.
Fuente: Gnomon of the New Testament
Spirit of grace
Grace (in salvation). 1Pe 1:10; 1Pe 1:13; Rom 3:24
(See Scofield “Joh 1:17”).
Fuente: Scofield Reference Bible Notes
how: Heb 2:3, Heb 12:25
trodden: 2Ki 9:33, Psa 91:13, Isa 14:19, Isa 28:3, Lam 1:15, Eze 16:6, *marg. Mic 7:10, Mat 7:6, Rom 16:20, 1Co 15:25, 1Co 15:27
the blood: Heb 9:20, Heb 13:20
wherewith: Heb 2:11, Heb 9:13, Jer 1:5, Joh 10:36, Joh 17:19, 1Co 11:27, 1Co 11:29
and hath: Isa 63:10, Mat 12:31, Mat 12:32, Luk 12:10, Act 7:51, Eph 4:30
the Spirit: Psa 143:10, Zec 12:10
Reciprocal: Gen 37:8 – reign over us Exo 12:7 – General Exo 29:21 – shall be Exo 35:2 – whosoever Exo 40:13 – anoint him Lev 4:34 – the horns of the altar Lev 7:27 – that soul Lev 15:31 – Thus shall Lev 17:10 – that eateth Lev 21:8 – for I Lev 24:23 – General Num 8:17 – I sanctified Num 15:30 – doeth ought Num 15:31 – despised Num 16:49 – fourteen thousand Num 19:13 – purifieth Jos 1:18 – that doth rebel Jos 2:19 – whosoever 2Sa 12:9 – despised 2Ki 7:17 – the people trode upon him Psa 21:8 – General Psa 50:3 – a fire Psa 81:11 – would none Pro 8:36 – he Pro 13:13 – despiseth Pro 21:11 – the scorner Isa 5:24 – cast away Eze 20:13 – and they Dan 8:13 – to be Zec 9:11 – by the blood of thy covenant Mal 3:2 – who may abide Mat 21:40 – what Mat 23:33 – how Mar 4:17 – when Joh 3:36 – but Joh 12:48 – rejecteth Joh 16:9 – General Act 26:11 – compelled Rom 6:21 – for the 2Co 13:1 – In 2Th 1:9 – be Heb 3:15 – To day Heb 6:6 – they crucify Heb 13:12 – sanctify 2Pe 2:1 – bought 1Jo 5:6 – blood Rev 1:7 – and they Rev 11:2 – tread Rev 16:6 – for they are
Fuente: The Treasury of Scripture Knowledge
Heb 10:29. The law of Christ is so much more final and far-reaching that the violation of it deserves a much sorer (worse) punishment than an unmerciful death of the body. But since such a punishment as that is the most severe of any that can be imposed on a human being in this world, the sorer punishment will have to wait until the next world to be inflicted. That is why the unjust are to be “reserved unto the day of judgment to be punished” (2Pe 2:9). All of the wrongs mentioned in the rest of this verse may be charged against the Judaizers, because they have trodden under foot the Son of God. They did so by rejecting Him and going back to the sacrifices that were offered under the law. Blood of the covenant refers to the blood of Christ because it was shed to make good all the promises God made to the descendants of Abraham. To reject it and go back to the sacrifices for salvation is equivalent to counting it an unholy thing in that it implies that it is no better than the blood of animals. Spirit of grace is a phrase signifying the New Testament since it is the final system under the favor of God. and it was given through the means of the Holy Spirit.
Fuente: Combined Bible Commentary
Heb 10:29. Of how much sorer punishment (a word used only here, and meaning punishment in vindication of the honour of a broken law; compare Act 22:5). The phrases that follow describe the acts of the apostate Christian.
He tramples under foot (an expression of ruthless contempt) the Son of GodHim who has been proved to be above the mediator of the old covenant, and above angels and prophets. He treats the sacrifice of blood under the covenant as a common thing, nay, as a profane thingas the blood of one who claimed to be what the apostate now denies Him to be, and who is, therefore, guilty of blasphemythe blood, moreover, wherewith (or rather in which, i.e sprinkled with which) he was sanctified (Lev 16:19). What is this but the profanation of what he himself admitted to be most sacred. Who was sanctified? Christ, who did sanctify Himself? Hardly; for He is never said to sanctify Himself with his own blood; and, moreover, the word sanctify is always used elsewhere in this Epistle in the sense of cleansing from the guilt of sin by the blood of sacrifice (chap. Heb 2:11, Heb 9:13, Heb 13:12). The person, therefore, said to be sanctified is the apostate himself. But in what sense? Not in the sense of the Divine purpose or will (Stiersee chap. Heb 10:10), not in the sense that he tramples upon blood wherewith we believers are sanctified (Calvin); but in the sense that he himself, the apostate, had claimed and had professed to be sanctified by it. So all the members of the first churches are addressed as saints elect, sanctified (1Co 1:2; 1Pe 1:2), for this was their professed character. Similarly Peter speaks of the fruitless professor as having been cleansed from his old sins (2Pe 1:9), and of false teachers, who denied the Lord that bought them (2Pe 2:1). What men seem to be, what men claim to be, what men are commonly recognised as being, is fairly quoted as an aggravation of their guilt.
They have done despite to (have insulted) the Spirit of gracethe Holy Spirit, the Giver of grace. To contemn mercy and holiness, to return insult to Him who gives them grace, is the sin of sins, for which, as the man has gone back to his old state, and continues in it, there can be no forgiveness; as in a previous passage we have learned that neither is there renewal (cp. Heb 6:6).