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to; pn. th'" cavr. ejnubr. ] Vulg. et (qui) spiritui gratiae contumeliam fecerit, and (who) doth outrage to the Spirit of grace. There is still a third element in the apostasy. The apostate offers insult and outrage to that Power through Whom the highest divine influences flow to man. This act of open rebellion against the present power of God, active through the Body of the Church, crowns the personal hostility to Christ and the violation of the allegiance which had been pledged.

The word ejnubrivzein is not found elsewhere in the N. T. or LXX. {Ubri" is that insolent self-assertion which disregards what is due to others. It combines arrogance with wanton injury. Comp. Rom. 1:30; 1 Tim. 1:13.

This outrage is directed against One Who is spoken of by the unique title ‘the Spirit of grace.’ Comp. Const. Apost. 6.18 oiJ blasfhmhvsante" to; pneu'ma th'" cavrito" kai; ajpoptuvsante" th;n parj aujtou' dwrea;n meta; th;n cavrin .

Other corresponding phrases are: to; pneu'ma th'" ajlhqeiva" (John 15:26; 16:13; 1 John 4:6); to; aujto; pn. th'" pivstew" (2 Cor. 4:13); to; pn. th'" ejpaggeliva" to; a{g . (Eph. 1:13).

In these cases the gen. expresses that which finds expression through the spirit, as in the commoner forms pneu'ma douleiva" (Rom. 8:15), pneu'ma sofiva" (Eph. 1:17, & c.). Here then ‘the Spirit of grace’ is the Spirit through whom the grace of God is manifested. The apostate wilfully wrongs the Power whose action he has felt.

It will be observed that the action of the Holy Spirit falls into the background in the Epistle from the characteristic view which is given of the priestly work of Christ. Comp. Heb. 6:4 note.

Heb. 10:30. The certainty of the retribution to which the writer has pointed lies in the knowledge of the divine character.
oi[damen gavr ...] For we know Him that said. We know not only who He is that said, but we know His character who said.... We know that He is a
‘living God,’ and that His words will find fulfilment to the uttermost. Comp. John 4:22; 7:28 f.; 1 Thess. 4:5; 2 Thess. 1:8; Tit. 1:16; Heb. 8:11 note.

The two quotations establish two facts with regard to the divine judgment. It will carry with it strict requital; and it will extend to all those who stand to God as His people.

The first quotation is an adaptation of Deut. 32:35, which differs from the Hebrew ( To me belongeth vengeance and recompense ) and the LXX. ( ejn hJmevra/ ejkdikhvsew" ajntapodwvsw ). It occurs in the same form in Rom. 12:19, and had probably taken this shape in popular use. The clause is rendered very nearly in the same way in the Targum of Onkelos ( Vengeance is before me, and I will repay ). Philo quotes the words differently: Leg. Alleg. iii. § 34
(1.108 M.). The second quotation is also taken from the same passage of Deuteronomy (32:36; comp. Ps. 135:14). In the original context the idea of judgment is that of just vindication. But the character of God requires that the same act which upholds the righteous should punish the wicked. The point of this quotation is that God's people will be judged, that they from their peculiar position will be specially objects of His care. What the judgment will be for them lies in themselves (v. 27).

10:31. foberovn ] The word takes up the foberav of v. 27. The adjective is found in the N. T. only in these passages and in Heb. 12:21.


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