Definitely other commentaries agree this is talking of apostasy. Here the deliberate wilful sin of turning and rejecting Christ. If you reject Christ, there is no other sacrifice for sins. Christ is the end of the LAW, Romans 10:4. The OT sacrifices are not going to work. Only in Christ are sins forgiven now.
Why would anyone disagree? It is so clearly taught.
Benson Commentary
Hebrews 10:26-27. For, &c. — As if he had said, It concerns us to use all means to ensure our perseverance, because apostacy is so dangerous; if we — Any of us Christians; sin wilfully — By total apostacy from God; (see on
Hebrews 6:4
after we have received the knowledge of the truth — As it is in Jesus, namely, an experimental and practical knowledge thereof, so as to have been made free thereby from the guilt and power of sin; there remaineth no more sacrifice for sins — None but that which we obstinately reject. “As the apostle, in the former part of the epistle, had proved that the sacrifices of the law were all abolished, and that the only sacrifice for sin remaining was the sacrifice of Christ, it followed that apostates, who wilfully renounced the benefit of that sacrifice, had no sacrifice for sin whatever remaining to them.” But a certain fearful looking for — Φοβερα δε τις εκδοχη, a kind of fearful expectation: intimating something inexpressible, such as no heart could conceive or tongue describe. Thus St. Peter, 1 Epist.
1 Peter 4:17-18, What shall be the end of them who obey not the gospel? Where shall the ungodly and the sinner appear? Of judgment and fiery indignation. The apostle refers both to the final judgment of the great day, when apostates from the religion of Jesus, as well as those who obstinately rejected it, shall bepunished with everlasting destruction from the presence of the Lord, &c.,
2 Thessalonians 1:9; and also to the dreadful and fiery indignation which God was about to bring on the unbelieving and obstinate Jews, in the total destruction of their city and temple by sword and fire, devouring them, as adversaries to God and his Christ, of all others the most inexcusable. The reader should observe that the apostle lays it down here as certain, that God will not pardon sinners without some sacrifice or satisfaction. For otherwise it would not follow, from there remaining to apostates no more sacrifice for sin, that there must remain to them a dreadful expectation of judgment and fiery indignation. In these last words, the conflagration of the heaven and the earth at the day of judgment seems especially to be referred to.
Matthew Henry's Concise Commentary10:26-31 The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final 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 this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they 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 does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.
Hebrews 10:26-31. In the ἐγκαταλείπειν τὴν ἐπισυναγωγὴν ἑαυτῶν,
Hebrews 10:25, there was manifested a lukewarmness in Christianity, which might lead to apostasy therefrom. In warning notes, therefore, the author points out that the man who knowingly slights recognised Christian truth, and sins against it, will infallibly be overtaken by the punitive judgment of God. To be compared
Hebrews 6:4-8.
Expositor's Greek Testament
Hebrews 10:26-39. Dreadful result of falling from faith.
Cambridge Bible for Schools and Colleges
26–31. A solemn Warning of the Peril of Wilful Apostasy
26. For if we sin wilfully) The word “wilfully” stands in contrast with sins of weakness, ignorance and error in
Hebrews 5:2. If the writer meant to say that, after the commission of wilful and heinous sins, “there remaineth no more sacrifice for sins,” this would not only be the most terrible passage in Scripture, but would do away with the very object of Redemption, and the possibility of any Forgiveness of Sins. It would, as Kurz says, “be in its consequences truly subversive and destructive of the whole Christian soteriology.” But the meaning rather is “If we are willing sinners,” “if we are in a state of deliberate and voluntary defiance to the will of God.” He is alluding not only to those sins which the Jews described as being committed presumptuously “with uplifted hand” (
Numbers 15:30;
Psalm 19:13; see.
Hebrews 6:4-8,
Hebrews 12:16-17), but to the deliberate continuity of such sins as a self-chosen law of life; as for instance when a man has closed against himself the door of repentance and said “Evil be thou my good.” Such a state is glanced at in
2 Peter 2:20-21;
Matthew 12:43-45.
after that we have received the knowledge of the truth] Rather, “the full knowledge of the truth.” Something more is meant than mere historical knowledge. He is contemplating Christians who have made some real advance, and then have relapsed into “desperation or the wretchlessness of unclean living.”
there remaineth no more sacrifice for sins] Lit., “no sacrifice for sins is any longer left for them.” They have rejected the work of Christ, and it cannot be done for them over again. There is one atoning sacrifice and that they have repudiated. He does not say that they have exhausted the infinite mercy of God, nor can we justly assert that he held such a conclusion; he only says that they have, so long as they continue in such a state, put themselves out of God’s covenant, and that there are no other covenanted means of grace. For they have trampled under foot the offer of mercy in Christ and there is no salvation in any other (
Acts 4:12).
Bengel's Gnomen
Hebrews 10:26. Ἑκουσίως, wilfully) For after the truth has been acknowledged, the excuse of ignorance is taken away.—ἁμαρτανόντων, if we sin) To sin here means entire revolt or apostasy from GOD,
Hebrews 10:29, ch.
Hebrews 3:12,
2 Kings 21:16; and the violation, not of the law,
Hebrews 10:28, but of the whole economy of the New Testament,
Hebrews 10:29. Comp. ἀθετήσας, rejected, despised,
Hebrews 10:28, note.—μετὰ τὸ λαβεῖν, after we have received) This does not so much refer to individuals as to the state of believers of the New Testament: whence, however, the conclusion holds good to individuals,
Hebrews 10:29.—τῆς ἀληθείας, of the truth) The truth, here, and grace,
Hebrews 10:29, are expressions applied to the New Testament. The Spirit of grace, ibid., is called the Spirit of truth in
John 14:17.—οὐκέτι, no more) The fruit of the sacrifice of Christ is always evident to them who do not reject it, but those who reject it have nothing else.—περὶ ἁμαρτιῶν, for sins) refers to ἁμαρτανόντων, if we sin.
Pulpit CommentaryVerses 26-32. - Solemn warning as to the fearful consequences of apostasy. Verses 26, 27. - For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful looking for (ἐκδοχὴ, used here only; but ἐκδέχομαι is frequent in the New Testament in sense of "expect;" e.g. supra, ver. 13. Hence there seems no good ground for disputing, with Afford, the usual rendering, "expectation") of judgment, and fiery indignation (πυρός ζῆλος), which shall devour the adversaries. The warning passage thus begun closely resembles the former interposed one,
Hebrews 6:4-9. Both have been similarly misapplied (see notes on Hebrews 6:4-9); but both have the same real meaning, which is further confirmed by comparing them together. The purport of both is the hopelessness of a state of apostasy from the faith after full knowledge and full enjoyment of privilege; both are led up to by cautions against remissness, of which the final issue might be such apostasy; both are followed by the expression of a confident hope, founded on past faithfulness, that no such apostasy will really follow. The state contemplated is here expressed by ἐκουσίως ἁμαρτανόντων, a phrase which in itself might at first sight seem to support one of the erroneous views of the drift of the passage, viz. that all willful sin after baptism or grace received is unpardonable. But it is first to be observed that the participleἁμαρτανόντων is not aorist, but present, expressing a persistent habit; also that the whole context is sufficient to denote the kind of sin intended. For
(1) the preceding verses have pointed to laxity of allegiance to Christ, which might have further consequences;
(2) the illustration of what is meant, adduced in ver. 28 from the Mosaic Law, is (as will appear under that verse) a case of entire apostasy - a sin not to be atoned for by any sacrifice, but visited by "cutting off;"
(3) the description in ver. 29 of the sin intended implies total repudiation of Christ. Observe, on ἀκουσίωςσίως, the contrast to ἁμαρτάνειν (
Leviticus 4:2, 27;
Leviticus 5:15, al.), expressive of sins of ignorance or infirmity. Not such sins, but deliberate sin with a high hand, is here intended; and further, for the reasons above given, one of this nature so heinous as to be beyond the reach of sacrifice. From all such considerations it appears that ἐκουσίως ἁμαρτανόντων here expresses the same idea as παραπεσόντας(
Hebrews 6:6) and ἀποστῆναι ἀπὸ Θεοῦ ζῶντος (
Hebrews 3:12), viz. final obdurate defection from the faith. Further, the previous conditions for the possibility of arriving at such a hopeless state, set forth more at length in vers. 4, 5 of
Hebrews 6, are here shortly expressed by μετὰ τὸ μαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, which is to be interpreted in the light of the other passage (see note thereon). The consequences of such falling away are differently stated in the two passages. In
Hebrews 6, it was the impossibility of renewal unto repentance; here it is the absence of any further atoning sacrifice; and this in keeping with what has been now proved of the sacrifice of Christ having superseded all others and been "once for all." The drift is that, if this is deliberately rejected after full knowledge of it, no ether is left to have recourse to. Then the immediate mention of "judgment" is in keeping also with the conclusion of
Hebrews 9. (see note on Hebrews 9:27), and is immediately suggested here by τὴν ἡμέραν of ver. 25. The fire in which that day is to be revealed is a prominent figure both in the Old Testament and the New; regarded as both anassaying and a consuming fire (cf. especially
1 Corinthians 3:13-16). The expression, πυρὸς ζῆλος ("zeal, or indignation, of fire"), not only expresses the vehemence of the flame, but also implies the idea of the fire itself being instinct with the Divine wrath or jealousy (as ζῆλος, equivalent to קִגְאָה, is usually translated when attributed to God), of which it is the symbol (cf.
Psalm 79:5, Ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλος μου:
Ezekiel 38:19, Ὁ ζῆλος μου ἐν πυρὶ τῆς ὀργῆς μου:
Zephaniah 1:18, Ἐν πυρὶ ζῆλου αὐτοῦ: and infra, Hebrews 12:29, "Our God is a consuming fire"). (For ἐσθίειν μέλλοντος τοὺς ὑπεναντίους, cf.
Isaiah 26:11,Ζῆλος λήψεται λαὸν ἀπαίδευτον καὶ νῦν πῦρ τοὺς ὑπεναντίους ἔδεται).
