Hebrews 10:26

But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins: so that this also ought to be accepted as a sign for our admonition.

Now, it was not that he was ruling out repentance in these statements; rather, he was claiming there is no second sacrifice: our Lord was immolated for us once and for all. He used the term deliberately to emphasize that what is done against our …

Each one should conciliate, as far as he is able, anyone at variance with him. He should not hold past wrongs against the repentant sinner but from his heart should pardon him. He who says that he repents of his sin should not only feel remorse for the sin which he has committed but should also bring forth fruits befitting repentance. If he who has been corrected for his first sins and has been deemed worthy of pardon again falls, he prepares for himself a more wrathful judgment.

And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live.

Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination [Baptism]. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable. Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier considerations. (What are these? That we have an entrance into the holy of holies, "the new way which He hath inaugurated for us."-c. x. 20), does the same again from the more gloomy ones, speaking thus. For having said, "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching" (c. x. 25), this being sufficient for consolation, he added, "For if we sin willfully after we have received the knowledge of the truth." There is need, he means, of good works, yea, very great need, "For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Thou wast cleansed; thou wast set free from the charges against thee, thou hast become a son. If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.

At this place we are again assailed by those who take away repentance [the Novatians], and by those who delay to come to baptism. The one saying, that it is not safe for them to come to baptism, since there is no second remission: And the other asserting that it is not safe to impart the mysteries [the Holy Eucharist] to those who have sinned, if there is no second remission. What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but "no more" is there a "sacrifice," that is, there is no more a second Cross. For this is what he means by sacrifice. "For by one sacrifice," he says, "He hath perfected forever them that are sanctified" (c. x. 14); not like the Jewish rites. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish rites, but also to make men more steadfast, so that they might no longer expect another sacrifice according to the Jewish law. "For," saith he, "if we sin willfully." See how he is disposed to pardon. He says, "if we sin willfully," so that there is pardon for those who sin not willfully. "After the knowledge of the truth": He either means, of Christ, or of all doctrines. "There remaineth no more sacrifice for sins," but what? […]

From the most beneficial he convinced that we have boldness, that we have been deemed worthy of forgiveness; but now he frightens with the most sorrowful. See how condescending he is. "We sin willfully," he says: as if, should one sin unwillingly, there exists a …

514. – Having commended the superiority of Christ's priesthood and added an admonition to adhere to His priesthood by faith and charity, the Apostle now proves his admonition by reason. He does this in two ways: first, by instilling fear; secondly, by speaking gently (v. …

This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num. xv. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy.

For when we - Any of us Christians. Sin wilfully - By total apostasy from God, termed "drawing back," ver. 38. After having received the experimental knowledge of the gospel truth, there remaineth no more sacrifice for sins - None but that which we obstinately reject.

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For if we sin wilfully,.... Which is not to be understood of a single act of sin, but rather of a course of sinning; nor of sins of infirmity through temptation, or even of grosser acts of sin, but of voluntary ones; and not of all voluntary ones, or in which the will is engaged and concerned, but of such which are done on set purpose, resolutely and obstinately; and not of immoral practices, but of corrupt principles, and acting according to them; it intends a total apostasy from the truth, against light and evidence, joined with obstinacy.

There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue. if we sin--Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [ALFORD].

For if we sin willfully after that we have received the knowledge of the truth - If after we are converted and become true Christians we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like Heb 6:4-6, has given rise to much difference of opinion. But that the above is the correct interpretation, seems evident to me from the following considerations: (1) It is the natural and obvious interpretation, such as would occur probably to ninety-nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine. (2) It accords with the scope of the Epistle, which is, to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected. (3) It is in accordance with the fair meaning of the language - the words “after that we have received the knowledge of the truth,” referring more naturally to true conversion than to any other state of mind. (4) The sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned “wilfully,” must look on fearfully to the judgment without a possibility of being saved. There are multitudes of cases where such persons are saved. They “wilfully” resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God. (5) It is true, and always will be true, that if a sincere Christian should apostatize he could never be converted again; see the notes on Heb 6:4-6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. […]