Word Study: Willfully Sinning (Heb. 10: 19-26)

By

Albert Gomez

Introduction

This is one of the most difficult passages found for a sound biblical interpretation in the NT:

(19) Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, (20) by a new and living way which He consecrated for us, through the veil, that is, His flesh, (21) and having a High Priest over the house of God, (22) let us draw near with a true heart in full assurance of faith, having our heartssprinkled from an evil conscience and our bodies washed with pure water. (23) Let us hold fast the confession of our hope without wavering, for He who promised is faithful. (24) And let us consider one another in order to stir up love and good works, (25) not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.

(26) For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, (Hebrews 10:19-26 NKJV).

This passage from the Book of Hebrews is one of the most debated among theological circles. The approach from a personal view, which might differ from an overwhelming number of scholars through the centuries, seems extremely difficult. Notwithstanding, being inspired by Dr. Niemela's words in reference to this passage of God's Word saying that, "His loyalty has always been to the text, not to the theological system."[1] I will courageously present with God's assistance, this study.

The exegesis of the passage develops from the proposed key words given in class as it follows:

What is the willful sin in verse twenty-six, using specifically the connectives, Therefore in verse nineteen and For in verse twenty-six.

Sin: Understanding of Willfully

• Dictionary Definitions

• Webster's 1828 Dictionary[2]

WILLFULLY, adv.

• Obstinately; stubbornly.
• By design; with set purpose.

If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. Hebrews 10.

• Merriam-Webster Collegiate Dictionary [3]

Willful adjective (13 century)

• Obstinately and often perversely self-willed.
• Done deliberately: INTENTIONAL. Syn see UNRULY

• Strong's NT Concordances Definition[4]

NT:1596 - Willfully

Hekousios (hek-oo-see'-ose); adverb from the same as NT:1595; voluntarily: KJV - willfully, willingly.

NT:264 - Sin

Hamartano (ham-ar-tan'-o); perhaps from NT:1 (as a negative particle) and the base of NT:3313; properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin: KJV - for your faults, offend, sin, trespass.

Considering Sin: Willingly and Unwillingly.

The word willingly, in Hebrews 10:26 (also found in 1 Peter 5:2), has some parallels concerning these sins in the OT. First, the sin committed by ignorance was atoned with bulls and goats (Num. 15:24-25). Second, the sin committed presumptuously (totally intentionally), which means,

"with a high hand," with open disdain for the will and work of God. This is a sin that is done, as it were, while looking God in the eye and shaking one's fist at him.[5]

The situations in which the person (native-born or stranger) knowingly transgressed the Word of the Lord were cut off (Numbers 15:30-31). A similar situation related with willful sin can be observed in Deuteronomy 17:1-7, God commanded Moses not to offer sacrifices unto the Lord your God (v. 1) for such a transgressor. Moreover, "Whoever is deserving of death shall be put to death on the testimony of two of three witnesses (v. 6)." No wonder King David appealed in Psalm 51 to the Lord for his willful sin, recognizing that the Lord did not want sacrifice and burnt offerings (v. 16) for his conscious transgression. However, he loved the Lord with all his heart and knew that He will not despise a repented sinner (v. 17).

In the NT, 1 John 5:16 mentions a sin unto death, which despises, denies, and rejects willingly and knowingly the Holy Spirit. Some scholars interpret it as physical death for wrongdoing, but verse eighteen clarifies that a born again person does not commit such sin. The words of the Lord Jesus must be remembered, "Therefore I say unto you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men (Matt. 12:31)." Words recorded also in the other Synoptic Gospels (Mark 3:28 and Luke 12:10). The Nelson's Study Bible commentary states that,

The sin, which will not be forgiven, is the stubborn refusal to heed the Holy Spirit's conviction and accept the forgiveness that Christ offers.[6]

However, these Hebrews recipients had already been forgiven. Can those believers willingly sinning be eternally condemned?

Connecting Word: Therefore

The immediate context to therefore in Hebrews 10:19, is found in verse 18. Sin has been dealt with. The Lord Jesus paid it all, then "Now where there is remission of these, there is no longer an offering for sin." And the preceding verse (v. 17) speaks of the superiority of the Second Covenant when it says, "Their sins and their lawless deeds I will remember no more." The next closest reference is verse two of the same chapter, indicating that the formal sacrifices were not sufficient to take away sin. The expression the writer of Hebrews uses in verses twenty-two, twenty-three, and twenty-four, let us, is friendly and loving. The idea is to encourage them to draw near to God, to hold fast the profession of faith, and to love one another. The word therefore goes back to the teaching on chapter four, which speaks about our Great High Priest that was touched with the feelings of our infirmities, yet was without sin. Then, again the writer encourages them to come boldly unto the throne of grace (vv. 14-16). The word therefore, in verse 6:1 brings them into the fact that it came "another day" for God to perform a redemptive work in Christ (chapter four). The writer then, confronts the them that could not enter because of unbelief under the First Covenant, with the we who are under the Second Covenant, which are saved by a perfect sacrifice that cannot and need not be repeated (v. 10:18). Then, in this great New Covenant, God has compassion with the ignorant and conscientious transgressor (v. 5:2), and the writer is sure (encourage them again), for which he anticipates what is coming, "better things for you" (v. 6:9). Chapter seven exalts a better priesthood and chapter eight, begins counting with Christ in the Excellency of a better covenant. In chapter nine, the therefore of verse twenty-three, refers back to the perfect sacrifice for the remission of sin through the blood of the Lamb of God. He called it, "the time of reformation" (v. 9:10).

Letter to the Brethren

This exhortation written to the Hebrews believers suffering persecution is from a Jewish leader. Who is also touched by their infirmities, he mentions that they (the Israelites) perished in the wilderness because the word preached was not mixed with faith (v.2). They remain in unbelief (v. 6). He constantly encouraged them (the troubled believers) identifying himself with them. Again and again he says "let us (lest any man fall after the same example of unbelief; vv. 1, 11, 14, 16)." He emphasizes in them that missed the opportunity of entering into His rest saying that King David spoke again about the same thing, giving them another day, "Today if you will hear his voice, harden not your hearts (v. 7)." He is talking in verse eight of "another day" and another priesthood (v. 7:11). Then, he quotes the prophet Jeremiah (31:31-33), reminding them of another covenant that was promised (v. 8:7). The second veil (v. 9:3,7) called the Holiest of all is taken away because it was written that "He takes away the first that he may establish the second" (10:9 b).

Connecting Word: For

The word "for" at the beginning of verse twenty-six means being in total awareness, having known Christ's marvelous work of redemption. This word is heading them for judgment if they remain rejecting God's provision for sin (v. 27). In addition, the word "for" in verse thirty, heads for vengeance and retribution in God's hands (v. 30; cross-ref. Deut. 32:35).

How shall they (we) escape if (they) we neglect so great a salvation (Heb. 2:3). Certainly, this means, "If the people who heard the message delivered through angels were justly punished when they disobeyed the Law, how can believers expect to escape punishment when they neglect the even greater message delivered through the greater Messenger, the Son?"[7] The conflict, to understand this passage, consists in how well can we see the writer's ability to identify "them" as "we". For such a great concern in the love that he experienced for those going astray. Moreover, in the same manner, Paul expressed that love for them that compelled him to say, "For I could wish that I myself were accursed from Christ for my brethren, my countryman according with the flesh." (Rom. 9:3) And in another place in reference to God's program he said, "For if God did not spare the natural branches, He may not spare you either." (Rom. 11:21)

The apostle Peter also talks about them:"For it would have been better for them not to have known the way of righteousness, that having known it, to turn from the holy commandment delivered to them." (2 Peter 2:21) The word judgment, in the following verse (Heb. 10:27), is not clear if that refers to some type of punishment on this earth. Verse twenty-nine speaks of the seriousness in reference to insult the Spirit of Grace. Expositor Warren W. Wiersbe comments that, "There is no need to 'water down' words such as 'judgment and fiery indignation' (Heb. 10:27) or 'sore punishment'" [8]What does he mean by, "there is no need to water down"? Is he trying to accommodate the Word of God according to his theology? Is he zealously looking for the meaning of the Word as the writer intended to say? Does he fear God more than his theological colleagues?

In the OT, God warned the Israelites that it was in their will to choose life (Deut. 30:19). Is this advice related only with the flesh or does it have eternal consequences? The adversaries, in verse twenty-seven, refers to God's enemies. The Gospel message describes only two options: saved or lost; heaven or hell. Even Dr. Walvoord dealing with this passage comments that, "But, again the writer was not thinking about hell."[9] How does he know that? It is true that the word hell is not mentioned, but "judgment and fiery indignation" and be called God's adversaries are expressions that do not seem to be directing us heavenward. Otherwise, we have to create a third option in God's dealing with sin: the danger of falling into some type of earthly purgatory.

We should be aware that we are in the presence of a "theological friendly fire". We must realize that this passage deals with a serious warning for defectors, but why should we act so defensively when we are not of those who draw back into perdition? The Lord Jesus taught them, "And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell." (Matt. 10:28) The adversaries are God's enemies. Why should we diminish the serious warning not only in the Book of Hebrews, but in many other similar tough situations? We know well how intensely Martin Luther was upset with the Book of James, incapable of comprehending the exhortation for love to the Jews concerning the reality of their faith. James wanted them to be serious about their faith and challenged them saying, "What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?" (v. 2:14)

The next three opportunities that the connecting word "for" initiates a verse in this chapter has positive connotations. Verse thirty-four and thirty-five bring to memory those great deeds done in the past that are going to be rewarded. "For" they only need patience (v. 36) to wait "for" (v. 37) His coming. Those who have not faith cannot please God (v. 38). But, we (you) will remain in the Lord (v. 39).

Conclusion

The willful sin attitude that those believers took when they went back to the Law despising the Lord's once and for all sacrifice is confronted by the writer of Hebrews. He came down to their level, and became one of them (we, let us), to pull them out of their backslidden condition with such confidence that he reminded them of their rewards, attained through their good labor and waiting for them (vv. 6:10; 10: 32-34). He begged them to return, recovering their position in Christ, knowing that He had paid it all for them, not to be worried because He "has perfected forever those who are being sanctified." (10:14 b) Finally, Hebrews' writer concludes his exhortation with the certainty that the souls of God's children are saved (v.10:39).

[1] Niemela, J. (October 1998). CTS Journal (Vol. 4, Num. 4, p. 1) Orange, CA: Chafer Thelogical Seminary

[2] Webster, N. (1991). Noah Webster's 1928 Dictionary. Willfully [CD-ROM]. Independence, MO: Christian Technologies.

[3] Merriam-Webster's Collegiate Dictionary (10 th ed.). (1993). Word: Willful. Springfield, MA: Merriam-Webster.

[4] New Exhaustive Strong's Numbers and Concordances with Expanded Greek-Hebrew Dictionary (1994). PC Study Bible (Version 3.2). [Computer Software]. USA: Biblesoft.

[5] Radmacher, E., Allen, R.B., & Wayne House, H. (1997). The Nelson Study Bible. Law Concerning Presumptuous Sin (p. 256). Nashville, TE: Thomas Nelson.

[6] Ibid., p. 1596

[7] Ibid., p. 2078

[8] Wiersbe, W.W. (1989). The Bible Exposition Commentary (p. 316). Wheaton, IL: Victor Books.

[9] Walvoord, J.F. & Zuck, R.B. (1983). The Bible Knowledge Commentary (p. 806). Wheaton, IL: Victor Books.

*Except where otherwise indicated, all Scripture quotations in this paper are taken from the New King James Version of the Bible.