For if we sin willfully after that we have received, etc. These solemn words set before us -

I. A SIN OF THE GREATEST ENORMITY. TO obtain a correct view of the dark sin which is here depicted, let us notice:

1. The spiritual experience which preceded the sin. Two clauses of our text set forth a personal experience of genuine religion. "After that we have received the knowledge of the truth." The word which is translated "knowledge" - ἐπίγνωσις - as Delitzsch points out, cannot mean an unreal or false knowledge, but a genuine and intelligent apprehension of the truth. "The sacred writer, therefore, clearly intimates by the very choice of the word that it is not a mere outward and historical knowledge of which he is here speaking, but an inward, quickening, believing apprehension of revealed truth (Hebrews 6:4-8)." "The blood... wherewith he was sanctified." In the case supposed the man "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 (Alford).

2. The character of the sin itself. The sin is apostasy from Christianity, after having personally experienced its power and preciousness. But see how it is here sketched.

(1) Contemptuous rejection of the Divine Redeemer. "Hath trodden underfoot the Son of God." The expression does not simply mean to cast a thing away as useless, which is afterwards carelessly trampled on by men (Matthew 5:13); but a deliberate, scornful, bitter treading down of a thing. So terribly wicked is the rejection of the Son of God which our text sets forth.

(2) Profanation of the sacrificial blood of the Savior. "Hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing." The blood of sacrifices offered under the Law was regarded as sacred, and as having cleansing power (Leviticus 16:19). How much more really and more intensely holy must the blood of Christ be (Hebrews 9:13, 14)! To regard this blood as common, or as the blood of an ordinary man, was not only a degradation of the most sacred thing, but also an admission that Jesus was deservedly put to death; for if his was the common blood of a mere man, he was a blasphemer, and according to the Jewish Law deserved death.

(3) Insultation of the Holy Spirit. "And hath done despite unto the Spirit of grace;" or, "insulted the Spirit of grace." The expression designates the Holy Spirit as the Source of grace, and leads us to think of him as a living and loving Person. "To contemn or do despite to this Holy Spirit is to blaspheme the whole work of grace of which one has once been the subject, and to exhibit it as a deception and a lie. It is profanely to contradict the very truth of God, and draw down a vengeance which cannot fail" (Delitzsch).

3. The aggravations of the sire. The preceding experience of the blessings of Christianity sorely aggravates so bitter an apostasy from it. But the sin is further aggravated by the willfulness, deliberateness, and continuousness with which it is committed. "The sin here spoken of is not a momentary or short-lived aberration, from which the infirm but sincere believer is speedily recalled by the convictions of the Spirit, but one willfully persisted in." "If we sin willfully." Moreover, it is not an act or acts of willful sin committed once, or more than once, and then repented of, which is here set forth; but a continuous condition of sin. The use of the present participle - ἁμαρτανόντων - "indicates perseverance and continuance in apostasy." It is not a case of ordinary religious backsliding or declension from Christ; for then there would be some hope of repentance and encouragement to repent (Jeremiah 3:14; Hosea 14:4). It is a case of willful, deliberate, contemptuous, persistent rejection of Christ and of Christianity, after having known his truth and experienced his grace.

II. A PUNISHMENT OF THE MOST TERRIBLE SEVERITY.

1. The utter loss of the hope of spiritual reformation. "There remaineth no more a sacrifice for sins." The sacrifices of Judaism to which, in the case supposed, the apostate returns have no power to take away sins. The efficacy of the sacrifice of the Savior has not been exhausted by him, but he has deliberately and scornfully rejected it, so that for him it has no longer any atoning or saving power. And no other exists for him, or will be provided for him. When a man willfully, contemptuously, and persistently rejects the only sacrifice through which salvation may be attained, what hope can there be for him of forgiveness and spiritual renewal?

2. The dreadful anticipation of an awful judgment. "There remaineth a certain fearful expectation of judgment." The apostate looks forward with dismay, and even with terror at times, to the approaching judgment and the righteous retributions which will follow. His punishment is already begun in his alarming anticipations of the dread penalties awaiting him hereafter.

3. The infliction of a punishment worse than death. "A fierceness of fire which shall devour the adversaries. A man that hath set at naught Moses' Law dieth without compassion," etc. If an Israelite apostatized from Jehovah to idolatry, when "two witnesses or three witnesses" testified against him, he was to be stoned to death (Deuteronomy 17:2-7). If one sought to seduce another to idolatry, the person so tempted was to take the lead in stoning the tempter to death, even though the tempter was the nearest and dearest relative, or a friend beloved as his own soul (Deuteronomy 13:1-11). But for the apostate from Christ there is a "much sorer punishment" than the death of the body by stoning. The severity of the punishment will be in proportion to the clearness of the light and the richness of the grace and the preciousness of the privileges rejected by the apostate. "The wrath of God burns as hotly as his love, and strikes no less surely than justly." Yet it seems to us that nothing in the punishment of the apostate can be darker or more terrible than this, that for him "there remaineth no more a sacrifice for sins." "Wherefore let him that thinketh he standeth take heed lest he fall." - W.J.

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 Jehu's 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 Father's 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.)

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.)

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.)

Hebrews, JamesJerusalemAgreement, Bad, Blood, Clean, Common, Count, Counted, Covenant, Covenant-blood, Crushed, Deserve, Deserved, Deserves, Despite, Esteemed, Foot, Free, Grace, Held, Holy, Insulted, Judged, Outraged, Profaned, Punished, Punishment, Regarded, Respect, Sanctified, Severe, Severer, Sin, Sorer, Spirit, Spurned, Suppose, Trample, Trampled, Treated, Trodden, Unclean, Unholy, Washed, Whereby, Wherewith, Worse, Worthy1. The weakness of the law sacrifices.
10. The sacrifice of Christ's body once offered,
14. for ever has taken away sins.
19. An exhortation to hold fast the faith with patience and thanksgiving.

Hebrews 10:29

     1352   covenant, the new
     3025   Holy Spirit, personality
     3284   Holy Spirit, resisting
     5151   feet
     5800   blasphemy
     5893   insults
     5896   irreverence
     6670   grace, and Holy Spirit

Hebrews 10:26-29

     5016   heart, fallen and redeemed
     5979   waste
     8843   unforgivable sin
     9511   hell, place of punishment

Hebrews 10:26-30

     9210   judgment, God's

Hebrews 10:26-31

     3245   Holy Spirit, blasphemy against
     6030   sin, avoidance
     6243   adultery, spiritual

Hebrews 10:28-29

     5770   abandonment
     8269   holiness, separation from worldly

Hebrews 10:28-31

     7317   blood, of Christ
     8844   unforgiveness

Hebrews 10:29-31

     1025   God, anger of
     2426   gospel, responses

July 17. "By one Offering He Hath Perfected Forever them that are Sanctified" (Heb. x. 14).
"By one offering He hath perfected forever them that are sanctified" (Heb. x. 14). Are you missing what belongs to you? He has promised to sanctify you. He has promised sanctification for you by coming to you Himself and being made of God to you sanctification. Jesus is my sanctification. Having Him I have obedience, rest, patience and everything I need. He is alive forevermore. If you have Him nothing can be against you. Your temptations will not be against you; your bad temper will not be against …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty-Eighth Day. The Way into the Holiest.
Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by the way which He dedicated, a new and living way, through the veil, that is to say, His flesh: and having a great Priest over the house of God; let us draw near with a true heart, in fulness of faith.'--Heb. x. 19-22. When the High Priest once a year entered into the second tabernacle within the veil, it was, we are told in the Epistle to the Hebrews, 'the Holy Ghost signifying that the way into the …
Andrew Murray—Holy in Christ

Twenty-Sixth Day. Holiness and the Will of God.
This is the will of God, even your sanctification.'--1 Thess. iv. 3. 'Lo, I am come to do Thy will. By which will we have been sanctified, through the offering of the body of Jesus Christ once for all.'--Heb. x. 9, 10. In the will of God we have the union of His Wisdom and Power. The Wisdom decides and declares what is to be: the Power secures the performance. The declarative will is only one side; its complement, the executive will, is the living energy in which everything good has its …
Andrew Murray—Holy in Christ

June the Fourteenth the Law in the Heart
"I will put My laws into their hearts." --HEBREWS x. 16-22. Everything depends on where we carry the law of the Lord. If it only rests in the memory, any vagrant care may snatch it away. The business of the day may wipe it out as a sponge erases a record from a slate. A thought is never secure until it has passed from the mind into the heart, and has become a desire, an aspiration, a passion. When the law of God is taken into the heart, it is no longer something merely remembered: it is something …
John Henry Jowett—My Daily Meditation for the Circling Year

Provoking Each Other to Love and Good Works.
(New Year's Sermon.) TEXT: HEB. x. 24. "Let us consider one another, to provoke unto love and to good works." THIS day is usually regarded more as a secular and social than a religious holiday, and given up to the enjoyment of family and external relationships. But when we assemble here on this day, we surely do so in the belief that everything pleasant and joyful in our working and social life during the past year, for which we have had to thank God, had its source in nothing but the spiritual good …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Death of the Saviour the End of all Sacrifices.
(Good Friday.) TEXT: HEB. x. 8-12. DEEPLY as our feelings may be moved on a day such as this, deeply as our hearts may be affected with a sense of sin, and at the same time filled with thankfulness for the mercy from on high, that planned to save us by God not sparing His own Son, we can only be sure of having found the right and true use of the day, when we bring our thoughts and feelings to the test of Scripture. We find there a twofold treatment of the supremely important event which we commemorate …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Exercise of Mercy Optional with God.
ROMANS ix. 15.--"For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." This is a part of the description which God himself gave to Moses, of His own nature and attributes. The Hebrew legislator had said to Jehovah: "I beseech thee show me thy glory." He desired a clear understanding of the character of that Great Being, under whose guidance he was commissioned to lead the people of Israel into the promised land. God said to …
William G.T. Shedd—Sermons to the Natural Man

The Only Atoning Priest
I purpose, this morning, to handle the text thus. First, we will read, mark, and learn it; and then, secondly, we will ask God's grace that we may inwardly digest it. I. Come, then, first of all to THE READING, MARKING, AND LEARNING OF IT; and you will observe that in it there are three things very clearly stated. The atoning sacrifice of Jesus, our great High Priest, is set forth first by way of contrast; then its character is described; and, then, thirdly, its consequences are mentioned. Briefly …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Christ Exalted
The Apostle shews here the superiority of Christ's sacrifice over that of every other priest. "Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins; but this man," or priest--for the word "man" is not in the original "after he had offered one sacrifice for sins," had finished his work, and for ever, he "sat down." You see the superiority of Christ's sacrifice rests in this, that the priest offered continually, and after he had slaughtered …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Perfection in Faith
I have been turning this text over, and over, and over in my mind, and praying about it, and looking into it, and seeking illumination from the Holy Spirit; but I was a long time before I could be clear about its exact meaning. It is very easy to select a meaning, and then to say, that is what the text means, and very easy also to look at something which lies upon the surface; but I am not quite so sure that after several hours of meditation any brother would be able to ascertain what is the Spirit's …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Hebrews x. 26, 27
For if we sin wilfully, after that we have received the Knowledge of the Truth, there remained, no more Sacrifice for Sin: but a certain fearful looking for of Judgment, and fiery Indignation, which shall devour the Adversaries. I HAVE, in several Discourses, shewn you, from plain and uncontestible Passages of the New Testament, what those Terms and Conditions are, upon which Almighty God will finally pardon, accept, and justify, those professed Christians, who have been, in any Sense, or any Degree, …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Inward Laws
I will put My laws into their hearts, and in their minds will I write them. Their sins and iniquities will I remember no more.' (Hebrews x. 16, 17.) The beginnings of religion lie in the desire to have our sins forgiven, and to be enabled to avoid doing the wrong things again. It was so with David when, in the fifty-first Psalm, he not only cried, 'Have mercy upon me, O God, and blot out my transgressions', but 'Wash me, cleanse me from my sin'. Sin is a double evil. On the one hand, it creates …
T. H. Howard—Standards of Life and Service

Like one of Us.
"But a body Thou hast prepared Me."-- Heb. x. 5. The completion of the Old Testament did not finish the work that the Holy Spirit undertook for the whole Church. The Scripture may be the instrument whereby to act upon the consciousness of the sinner and to open his eyes to the beauty of the divine life, but it can not impart that life to the Church. Hence it is followed by another work of the Holy Spirit, viz., the preparation of the body of Christ. The well-known words of Psalm xl. 6, 7: "Sacrifice …
Abraham Kuyper—The Work of the Holy Spirit

Getting Ready to Enter Canaan
GETTING READY TO ENTER CANAAN Can you tell me, please, the first step to take in obtaining the experience of entire sanctification? I have heard much about it, have heard many sermons on it, too; but the way to proceed is not yet plain to me, not so plain as I wish it were. Can't you tell me the first step, the second, third, and all the rest? My heart feels a hunger that seems unappeased, I have a longing that is unsatisfied; surely it is a deeper work I need! And so I plead, "Tell me the way." …
Robert Lee Berry—Adventures in the Land of Canaan

A Farewell
For I am long since weary of your storm Of carnage, and find, Hermod, in your life Something too much of war and broils which make Life one perpetual fight.--Matthew Arnold, Balder. What a long talk you have been having!' said Eutyches, when David and Philip came out of the study. 'Tell me all about it.' Well, first you told us all about St. Felix and the Bishop of Nola.' You witty fellow!' said Eutyches. Then you pulled my ears, for which you shall catch it.' It was less punishment than you deserved.' …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom

The Roman Conflagration and the Neronian Persecution.
"And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder."--Apoc. 17:6. Literature. I. Tacitus: Annales, 1. XV., c. 38-44. Suetonius: Nero, chs. 16 and 38 (very brief). Sulpicius Severus: Hist. Sacra, 1. II., c. 41. He gives to the Neronian persecution a more general character. II. Ernest Renan: L'Antechrist. Paris, deuxième ed., 1873. Chs. VI. VIII, pp. 123 sqq. Also his Hibbert Lectures, delivered …
Philip Schaff—History of the Christian Church, Volume I

Brought Nigh
W. R. Heb. x. 19 No more veil! God bids me enter By the new and living way-- Not in trembling hope I venture, Boldly I His call obey; There, with Him, my God, I meet God upon the mercy-seat! In the robes of spotless whiteness, With the Blood of priceless worth, He has gone into that brightness, Christ rejected from the earth-- Christ accepted there on high, And in Him do I draw nigh. Oh the welcome I have found there, God in all His love made known! Oh the glory that surrounds there Those accepted …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

An Advance in the Exhortation.
"Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised: and let us consider …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Saints' Privilege and Profit;
OR, THE THRONE OF GRACE ADVERTISEMENT BY THE EDITOR. The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must …
John Bunyan—The Works of John Bunyan Volumes 1-3

Seventeenth Day. Holiness and Crucifixion.
For their sakes I sanctify myself, that they themselves also may be sanctified in truth.'--John xvii. 19. 'He said, Lo, I am come to do Thy will. In which will we have been sanctified through the offering of the body of Jesus once for all. For by one offering He hath perfected for ever them that are sanctified.'--Heb. x. 9, 10, 14. It was in His High-priestly prayer, on His way to Gethsemane and Calvary, that Jesus thus spake to the Father: 'I sanctify myself.' He had not long before spoken …
Andrew Murray—Holy in Christ

Your Own Salvation
We have heard it said by hearers that they come to listen to us, and we talk to them upon subjects in which they have no interest. You will not be able to make this complaint to-day, for we shall speak only of "your own salvation;" and nothing can more concern you. It has sometimes been said that preachers frequently select very unpractical themes. No such objection can be raised to-day, for nothing can be more practical than this; nothing more needful than to urge you to see to "your own salvation." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A visit to the Harvest Field
Our subject, to-night, will involve three or four questions: How does the husbandman wait? What does he wait for? What is has encouragement? What are the benefits of his patient waiting? Our experience is similar to his. We are husbandmen, so we have to toil hard, and we have to wait long: then, the hope that cheers, the fruit that buds and blossoms, and verily, too, the profit of that struggle of faith and fear incident to waiting will all crop up as we proceed. I. First, then, HOW DOES THE HUSBANDMAN …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Brought up from the Horrible Pit
I shall ask you, then, at this time, to observe our divine Lord when in His greatest trouble. Notice, first, our Lord's behavior--"I waited patiently for the Lord; and he inclined unto me, and heard my cry": then consider, secondly, our Lord deliverance, expressed by the phrase, "He brought me up also out of a horrible pit, out of the miry clay," and so forth: then let us think, thirdly of the Lord's reward for it--"many shall see, and fear, and trust in the Lord":--that is His great end and object, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 28: 1882

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

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