SEV Biblia, Chapter 10:29
¿Cunto pensis que ser ms digno de mayor castigo, el que hollare al Hijo de Dios, y tuviere por inmunda la sangre del testamento en la cual fue santificado, e hiciere afrenta al Espíritu de gracia?
Clarke's Bible Commentary - Hebrew 10:29
Verse 29. Of how much sorer punishment] Such offenses were trifling in comparison of this, and in justice the punishment should be proportioned to the offense. Trodden under foot the Son of God] Treated him with the utmost contempt and blasphemy.
The blood of the covenant-an unholy thing] The blood of the covenant means here the sacrificial death of Christ, by which the new covenant between God and man was ratified, sealed, and confirmed. And counting this unholy, or common, koinon, intimates that they expected nothing from it in a sacrificial or atoning way. How near to those persons, and how near to their destruction, do they come in the present day who reject the atoning blood, and say, "that they expect no more benefit from the blood of Christ than they do from that of a cow or a sheep!" Is not this precisely the crime of which the apostle speaks here, and to which he tells us God would show no mercy? Despite unto the Spirit of grace?] Hath insulted the Spirit of grace. The apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers for the confirmation of the Gospel. See chap. vi. 4-6.
Wherefore, if one apostatized in the first age, after having been witness to these miraculous gifts, much more after having possessed them himself, he must, like the scribes and Pharisees, have ascribed them to evil spirits; than which a greater indignity could not be done to the Spirit of God.
Macknight. This is properly the sin against the Holy Ghost, which has no forgiveness.
John Gill's Bible Commentary
Ver. 29. Of how much sorer punishment , etc..] 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 nlkd ya , 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.
Matthew Henry Commentary
Verses 26-31 - The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and fina 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 thi destruction God gives some notorious sinners, while on earth, a fearfu foreboding in their consciences, with despair of being able to endur or to escape it. But what punishment can be sorer than to die withou mercy? We answer, to die by mercy, by the mercy and grace which the 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 doe not in the least mean that any souls who sorrow for sin will be shu out from mercy, or that any will be refused the benefit of Christ' sacrifice, who are willing to accept these blessings. Him that comet unto Christ, he will in no wise cast out.
Greek Textus Receptus
ποσω 4214 δοκειτε 1380 5719 χειρονος 5501 αξιωθησεται 515 5701 τιμωριας 5098 ο 3588 τον 3588 υιον 5207 του 3588 θεου 2316 καταπατησας 2662 5660 και 2532 το 3588 αιμα 129 της 3588 διαθηκης 1242 κοινον 2839 ηγησαμενος 2233 5666 εν 1722 ω 3739 ηγιασθη 37 5681 και 2532 το 3588 πνευμα 4151 της 3588 χαριτος 5485 ενυβρισας 1796 5660
Vincent's NT Word Studies
29. Of how much (posw). Not qualifying ceironov sorer, but the whole clause: "by how much think ye shall he be thought worthy of sorer punishment."
Punishment (timwriav). N.T.o . Occasionally in LXX, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. 221 Trodden under foot (katapathsav) Only here in Hebrews. o P. Frequent in LXX for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism.
Hath counted an unholy thing (koinon hghsamenov). JHgeisqai to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Rom. xii. 10; Philip. ii. 3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of koinov is shared by all, public. Thus Acts ii. 44; iv. 39; Tit. i. 4; Jude 3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark vii. 2, 5; Acts x. 14, 28; xi. 8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Rom. xiv. 14. Here the word admits of two explanations:
(1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable.
There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (ch. ix. 14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind.
Hath done despite unto the spirit of grace (kai to pneuma thv caritov enubrisav). jEnubrizein to insult, N.T.o . The simple verb uJbrizein in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T.
