(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 (Hebrews 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 (Hebrews 9:15-17)--the blood in which he himself had received the sanctification which the law could not give--he 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 (Matthew 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 (Hebrews 6:4), for "grace" returning arrogant scorn.

Verses 29, 30. - 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 (κοινὸν, a word commonly denoting things unclean; cf. Mark 7:2; Acts 10:14, 28; Acts 11:8; Romans 14:14; and supra, Hebrews 9:13; and so probably here, meaning more than common, i.e. ordinary human blood. If vilified by denial of its atoning efficacy, it was relegated into the class of unclean things themselves requiring purification. The word is used in opposition to ἡγιάσθη), and hath done despite unto the Spirit of grace? It has been already remarked how these very strong expressions (answering to those in Hebrews 6:6) further denote the kind of sin. intended by ἁμαρτανόντων in ver. 26. Three characteristics of it are given:

(1) contumelious repudiation of Christ;

(2) vilification of his atonement;

(3) despite to the Holy Spirit that has been given and enjoyed.

Citations from the Old Testament follow, according to the general plan of the Epistle, to show that there is a terrible as well as a gracious side of the revelation of the God of Israel, and especially (as intimated by the second quotation) that his own people may be the objects of his vengeance. For we know him that said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. Both citations are from Deuteronomy 32:35, 36, the second being introduced also into Psalm 135:14. The first is remarkable as a combination of the texts of the Hebrew and the LXX., neither being exactly followed. The Hebrew has (A.V.), "To me belongeth vengeance and recompense;" the LXX., Ἐν ἡμέρα ἐκδικήσεως ἀνταποδώσω. And in the same form as in the text the passage is cited Romans 12:19. It may be, in this and some other cases of variation from the LXX., that a text different from ours was used by the New Testament writers. The difference here is quite immaterial with regard to the drift of the quotation.

10:26-31 The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.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, Hebrews 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.