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ajnairei' bavptisma : ouj ga;r ei\pen, Oujkevti ejsti; metavnoia, oujdev, Oujkevti ejsti;n a[fesi", ajlla; Qusiva oujkevti ejstiv, toutevsti stau'ro" deuvtero" oujkevti ejstiv : and, following him, Primasius: [non dicit] non est ultra poenitentia, neque peccatorum remissio, sed hostia, inquit, ultra non est, hoc est crux ultra non est secunda, ut iterum Christus crucifigatur, iterumque nos baptizemur.

26 For if we wilfully sin after that we have received the knowledge of the truth, there is no longer left a sacrifice for sins ,

27 but a certain fearful expectation of judgment, and a jealousy of fire ready to devour the adversaries. 28 One that setteth at naught Moses' law dieth without compassion on the word of two or three witnesses; 29 of how much sorer punishment, think ye, shall he be judged worthy who trampleth under foot the Son of God, and counteth the blood of the covenant a common thing , the blood wherein he was sanctified, and doth outrage to the Spirit of grace? 30 For we know Him that said Vengeance is mine, I will recompense; and again The Lord will judge His people. 31 It is a fearful thing to fall into the hands of a living God.

10:26, 27. The mention of ‘the day’ in v. 25 calls out the sad severity of the warning which follows. We must use the help which God has provided and in His way; for if we set this at naught nothing remains for our relief.

10:26. eJkousivw" aJmartanovntwn hJmw'n ] Vulg. voluntarie (O. L. ultro ) peccantibus nobis. The phrase includes two distinct elements, the voluntariness, that is the realised consciousness, of the sin, and the habitual indulgence in the sin. Such sin involves apostasy from Christ (v. 29 katapathvsa" ).

The adverb eJkousivw" stands first with emphasis: 9:25. For eJkousivw" compare 1 Pet. 5:2 mh; ajnagkastw'" ajlla; eJkousivw" , and Philem. 14 mh; kata; ajnavgkhn ... ajlla; kata; eJkouvsion . Philo de post. Cain. § 3 (1.228 M.) to; eJkouvsion, a{te boulh'/ kai; promhqeiva/ genovmenon, ajniavtou" eij" ajei; kh'ra" ejndevxetai . Contrast Philo, quod Deus immut. § 28 (1.292 M.).

For the opposite ajkousivw" aJmartavnein ( h~g:g:v]bi ) see Lev. 4:2; 5:15;

Num. 15:25 ff. Comp. Philo de vit. Mos. i. § 49 (2.123) Balaam sought forgiveness of the angel suggnw'nai deovmeno" uJpj ajgnoiva" ajllj ouj kaqj eJkouvsion gnwvmhn aJmartovnti . de Prof. § 14.

On aJmartanovntwn Theophylact says justly: o{ra de; pw'" oujk ei\pen aJmartovntwn ajllj aJmartanovntwn, toutevstin ejmmenovntwn th'/ aJmartiva/ ajmetanohvtw" .

Compare 1 John 3:6, 9; 5:18; and contrast Heb. 3:17 ( toi'" aJmarthvsasin ).

By the addition of hJmw'n the writer softens the severity of his words with a touch of deep sympathy. No one of us, he implies, can set aside the warning as needless. If he dwells on the danger of others he does not forget his own. Comp. 1 John 2:1 note.
meta; to; labei'n th;n ejpivgn. th'" ajl. ] Vulg. post acceptam notitiam veritatis. Compare 1 Tim. 4:3 ejpegnwkovsin th;n ajlhvqeian . The use of the compound phrase ( labei'n th;n ejpivgn. ) for the simple verb (Col. 1:6; 1 Pet. 2:21) brings out the double aspect of the knowledge as God's gift and man's acquisition ( labei'n ). In gaining it man is active and yet it is not from him. For similar uses of labei'n see Heb. 2:3; 11:29; 2 Pet. 1:9 ( lhvqhn lab. ); 2 Tim. 1:5 ( uJpovmnhsin lab. ).


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