The knowledge thus received is treated as complete (
th;n ejpivg. th'" ajl.
: contrast Tit. 1:1; 1 Tim. 2:4
ejpivg. ajl.
); and the use of the emphatic
ejpivgnwsi"
in place of the simple
gnw'si"
marks the greatness of the fall which is contemplated. Those whose case is taken into account have vigorously applied themselves to pursue the study of Christian truth.
jEpivgnwsi"
is a characteristic word of St Paul's later Epistles (from Romans onwards). It occurs here only in this Epistle. Comp. 2 Pet. 2:21; Rom. 1:28; 10:2; and Lightfoot on Phil. 1:9; Col. 1:9.
th'" ajlhqeiva"
] The Truth absolutely is coincident with the revelation of Christ. This use of the term is characteristic of St John (John 1:17; 3:21; 16:13, c 1 John 2:21, c but is found also in each group of the Epistles: James 3:14; 5:19; 1 Peter 1:22; 2 Thess. 2:12; Gal. 5:7; Eph. 1:13; 2 Tim. 2:15.
oujkevti
...
ajpoleivpetai
] The sacrifice of Christ has been rejected; and there is no other sacrifice which can be effectual. The order of the words is remarkable. The words
peri; aJmartiw'n
and
qusiva
are separated so that the fact of sin stands out prominently: for sins there is left no sacrifice. So too the writer appeals to individual experience when he says for sins and not generally for sin. Contrast 10:18
prosfora; peri; aJmartiva"
. 9:26
eij" ajqevthsin aJmartiva"
. 12:4
pro;" th;n aJmartivan ajntagwnizovmenoi
. 13:11.
Non reservatur nobis ultra hostia pro peccato quae pro nobis offeratur, sicut in veteri lege donatum est hostias saepe offerre pro peccatis (Primas.).
10:27.
fobera; dev ti"
...]
but
there is ...there abideth... (comp. John 3:36). This issue is represented on its two sides, as man's expectation
(
ejkdoch; kr.
), and God's provision (
puro;" zh'lo"
).
The rhetorical use of the indefinite ti" gives a solemn awe to the statement. The fact that the expectation cannot be exactly defined necessarily makes it more impressive. Comp. Acts 8:9; 5:36. ejkdoch; krivsew" ] The noun ejkdochv occurs here only in the N.T. Compare 10:13 ejkdecovmeno" , Heb. 11:10.
Such a judgment (Heb. 9:27) would be, for those whom the Apostle describes, condemnation. Comp. John 5:24, 29.
puro;" zh'lo"
] Latt.
ignis aemulatio, a jealousy (fierceness) of fire.
The words are adapted from Is. 26:11 (LXX.)
zh'lo" lhvyetai lao;n ajpaivdeuton kai; nu'n pu'r tou;" uJpenantivou" katevdetai
. The word
zh'lo"
suggests the thought of love which has been wronged, just as
pu'r
describes one aspect of the Divine Nature: Heb. 12:29
oJ qeo;" hJmw'n pu'r katanalivskon
.
{Ora says Theophylact pw'" oi|on ejyuvcwse to; pu'r . It is the fire which consumes.
The word uJpenantivo" , which is not unfrequent in the LXX. occurs again Col. 2:14.
For the thought of 10:26-27 compare a striking passage of Philo, quod Deus immut. § 37 (1.299 M.).
10:28, 29. The anticipation of fatal punishment for apostasy is confirmed by the consideration of the enactment for a similar offence under the Old Covenant. The same form of argument from the less to the greater occurs Heb. 2:2 f.; 9:13 f.; 12:25.
The thought finds a striking illustration in Philo
de Prof.
§ 16, i. p. 558
M.:
eij oiJ tou;" qnhtou;" kakhgorhvsante" gonei'" ajpavgontai th;n ejpi; qanavtw/
(Ex. 21:15)
tivno" ajxivou" crh; nomivzein timwriva" tou;"
[
to;n
]
tw'n o{lwn patevra