Hebrews

JMC309 · Jun 22, 2007

What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

Bick · Jun 22, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

Hi JMC. First of all you must remember that this book was addressed to the Hebrews: that is, those who are looking for the Messianic Kingdom, and in this case, those who need to be assured that Jesus of Nazareth is the Messiah.

While there are many trues in Hebrews, its application is not to the church/body of Christ.

Our doctrine must come from Paul's epistles.

Romans 8:28ff says that we believers have been called, pre-destined to be conformed to the image of his son. And whom he called he also justified; and whom he justified he also glorifies (future).

While none in the body is perfect, God sees the future, and says we are conciliated to him. We have the righteousness of Christ, and potentially, have been raised with Him. God's grace is greater than all our sin.

So, those verses in Hebrews, to me, are warnings to
Israelites who may indeed sin deliberately after receiving the knowledge of the truth.

Also, while this verse is written as a warning, it may be that no one does this.

Bick

A Brother In Christ · Jun 22, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

No ... can not happen

people that are relying on their works will go to Hell
2 cor 11:13-15, rev 20:11-15

people that rely on Christ work .. are saved

Bick said:
Hi JMC. First of all you must remember that this book was addressed to the Hebrews: that is, those who are looking for the Messianic Kingdom, and in this case, those who need to be assured that Jesus of Nazareth is the Messiah.

While there are many trues in Hebrews, its application is not to the church/body of Christ.

so wrong

every chapter has truth for the body of Christ

Our doctrine must come from Paul's epistles.

Paul wrote to the Hebrews that are in Jersalem as a confession of doing the wrong thing in act 21:26 which was a judiusm practice not a church practice

Romans 8:28ff says that we believers have been called, pre-destined to be conformed to the image of his son. And whom he called he also justified; and whom he justified he also glorifies (future).

While none in the body is perfect, God sees the future, and says we are conciliated to him. We have the righteousness of Christ, and potentially, have been raised with Him. God's grace is greater than all our sin.

So, those verses in Hebrews, to me, are warnings to
Israelites who may indeed sin deliberately after receiving the knowledge of the truth.

Also, while this verse is written as a warning, it may be that no one does this.

Bick

These are Jewish Christians that are still practicing Judeoism do to persecution of believers and these other believer are afraid to be included with them do to this persecution

Paul is encouraging them to use their present tense salvation

Hentenza · Jun 22, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

Hebrews 10:26-29 warns against the sin of apostasy. Apostasy is an intentional falling away or defection. Apostates are those who move toward Christ, right up to the edge of saving belief, who hear and understand the Gospel, and are on the verge of saving faith, but then reject what they have learned and turn away. These are people who are perhaps even aware of their sin and even make a profession of faith. But rather than going on to spiritual maturity, their interest in Christ begins to diminish, the things of the world have more attraction to them rather than less, and eventually they lose all desire for the things of God and they turn away. The Lord illustrated these types of people in the second and third soils of Matthew 13:1-9, 18-23. These are those who receive with joy the things of the Lord, but who are drawn away by the cares of the world or turned off by difficulties they encounter because of Christ.

Willful sinning in this passage carries the idea of consciously and deliberately rejecting Christ. To know Gods way, to hear it preached, to study it, to count oneself among the faithful, and then to turn away is to become apostate. Sinning willfully carries with it the idea of sinning continually and deliberately. Such a person does not sin because of ignorance, nor is he carried away by momentary temptations he is too weak to resist. The willful sinner sins because of an established way of thinking and acting which he has no desire to give up. The true believer, on the other hand, is one who lapses into sin and loses temporary fellowship with God. But he will eventually come back to God in repentance because his heavenly Father will continually woo and convict him until he cant stay away any longer. The true apostate will continue to sin, deliberately, willingly and with abandon. John tells us that No one who is born of God practices sin, because His seed abides in him and he cannot sin, because he is born of God (1 John 3:9).

Apostates have knowledge, but no application of that knowledge. They can be found in the presence of the light of Christ, mostly in the church, among Gods people. Judas Iscariot is the perfect examplehe had knowledge but he lacked true faith. No other rejector of the truth had more or better exposure to the love and grace of God than Judas. He was part of Jesus inner circle of disciples, eating, sleeping, and traveling with Him for years. He saw the miracles and heard the words of God from Jesus very lips, from the best preacher the world has ever known, and yet he not only turned away but was instrumental in the plot to kill Jesus.

Having turned his back on the truth, and with full knowledge choosing to willfully and continually sin, the apostate is then beyond salvation because he has rejected the one true sacrifice for sins: the Lord Jesus Christ. If Christs sacrifice is rejected, then all hope of salvation is gone. To turn away willfully from this sacrifice leaves no sacrifice; it leaves only sin, the penalty for which is eternal death. This passage is not speaking of a believer who falls away, but rather someone who may claim to be a believer, but truly is not. Anyone who apostatizes is proving he never had genuine faith to begin with (1 John 2:19).

dcyates · Jun 23, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

The letter of Hebrews was written to Jewish-Christians who were experiencing persecution and felt pressure to return to their old pre-Messiah Judaism. In the verses leading up to Heb 10.26, the writer is encouraging them to stay the course, because if they return to a non-messianic Judaism ("deliberately continue to sin"), even though they know and have experienced the truth that God's Messiah has come ("after receiving the knowledge of the truth"), they should do it in the full knowledge that now that the Messiah has come, there's really nothing to return to ("there no longer remains a sacrifice for sins"), because the Messiah's coming has effectively put an end to all that.

What are they going to do? Return to sacrificing bulls so that God will forgive them of their sins? The perfect sacrifice of his Son has already been made to cover all their sins. There's really no sacrificial system to go back to.

dcyates · Jun 23, 2007

Bick said:
Hi JMC. First of all you must remember that this book was addressed to the Hebrews: that is, those who are looking for the Messianic Kingdom, and in this case, those who need to be assured that Jesus of Nazareth is the Messiah.

The Church is the Messianic kingdom. It is the kingdom of God/heaven that Jesus speaks of in the Gospels.

While there are many trues in Hebrews, its application is not to the church/body of Christ.

Our doctrine must come from Paul's epistles.

All due respect, Bick, but this is dead wrong. Yes, Paul's letters are great but "All Scripture is God-breathed and is valuable for teaching the truth..." (2 Tim 3.16). We're not to formulate some sort of canon-within-the-canon whereby certain books of the Bible, which also happen to be our favourites, are to be treated as somehow MORE inspired than the rest.

Romans 8:28ff says that we believers have been called, pre-destined to be conformed to the image of his son. And whom he called he also justified; and whom he justified he also glorifies (future).

The Greek word here is edoxasen (edoxasev) and as such is actually in the aorist or 'past' tense.

While none in the body is perfect, God sees the future, and says we are conciliated to him. We have the righteousness of Christ, and potentially, have been raised with Him. God's grace is greater than all our sin.

So, those verses in Hebrews, to me, are warnings to
Israelites who may indeed sin deliberately after receiving the knowledge of the truth.

Also, while this verse is written as a warning, it may be that no one does this.

Bick

The primary concern throughout Hebrews is that of apostasy and thus that apostasy is a real possibility.

dcyates · Jun 23, 2007

A Brother In Christ said:
Paul wrote to the Hebrews that are in Jersalem as a confession of doing the wrong thing in act 21:26 which was a judiusm practice not a church practice
............................
Paul is encouraging them to use their present tense salvation

Out of all the possible authors of the book of Hebrews, Paul is definitely not one of them. Not only is the writing style very different from what we're used to with Paul, but this is especially evident when we read the text in its original Greek; the Greek is completely different.

A Brother In Christ · Jun 23, 2007

dcyates said:
Out of all the possible authors of the book of Hebrews, Paul is definitely not one of them. Not only is the writing style very different from what we're used to with Paul, but this is especially evident when we read the text in its original Greek; the Greek is completely different.

acts 15, acts 20-21:26

the reason for hebrews is above ...

Paul can change since he is a man

dcyates · Jun 23, 2007

A Brother In Christ said:
acts 15, acts 20-21:26

the reason for hebrews is above ...

Paul can change since he is a man

And all this applies to the book of Hebrews, and ostensibly proves Paul as the author of Hebrews... how?

Brother, no offence, but you're constantly doing this when somebody disagrees with you and it's no way to correspond. You simply cite a text and give a three or four word explanation and expect everybody to know what you're talking about. Occasionally this may be sufficient but nine hundred and ninety-nine times out of a thousand, that's just not going to cut it.

A Brother In Christ · Jun 23, 2007

dcyates said:
And all this applies to the book of Hebrews, and ostensibly proves Paul as the author of Hebrews... how?

Bet I can show you what he is talking about in every book of Paul's in Hebrew's

this is to How to live the christian life by looking into the heavenlies focusing on the grace that our God has abundantly given to all believers

Brother, no offence, but you're constantly doing this when somebody disagrees with you and it's no way to correspond. You simply cite a text and give a three or four word explanation and expect everybody to know what you're talking about. Occasionally this may be sufficient but nine hundred and ninety-nine times out of a thousand, that's just not going to cut it.

then ask a question I can go so many ways ... ask!

dcyates · Jun 24, 2007

A Brother In Christ said:
[/color][/b]
Bet I can show you what he is talking about in every book of Paul's in Hebrew's

this is to How to live the christian life by looking into the heavenlies focusing on the grace that our God has abundantly given to all believers

then ask a question I can go so many ways ... ask!

No thanks. No offence intended, Brother, but I just don't see the point.

A Brother In Christ · Jun 24, 2007

-Heb 11:39-40 ...... what are these great promises

col 2:3, col 3:1-3, we get to go boldly to the throne of grace heb? eph 3:16-20, 2 tim 2:1, 1 john 5: 11-14

DInsight · Jun 25, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

Grace and peace from God and from the Christ unto all!

Hebrew 10-26:

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

Yep! It means exactly what it says without a single spin.... and loss of "salvation" too.

Key word/phrase to understand in order to establish the verity of above scripture are:

Knowledge of truth
truth
sacrifice for sins.

Then we can figure how salvation comes in when those things above must have been obtained.

A Brother In Christ · Jun 25, 2007

DInsight said:
Grace and peace from God and from the Christ unto all!

Hebrew 10-26:
For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.
Yep! It means exactly what it says without a single spin.... and loss of "salvation" too.

Key word/phrase to understand in order to establish the verity of above scripture are:

Knowledge of truth

truth

sacrifice for sins.

Then we can figure how salvation comes in when those things above must have been obtained.

knowledge ... experienced doing it ... using it
truth .... john 8:32-34
no more sacrifice for sins... hebrews 10:12-18

to lose ones salvation would make God a lier

DInsight · Jun 25, 2007

A Brother In Christ said:
knowledge ... experienced doing it ... using it
truth .... john 8:32-34
no more sacrifice for sins... hebrews 10:12-18

to lose ones salvation would make God a lier

Meaning?

You don't discuss or communicate effectively at all!!!!

I have no clue about what you are saying or where you are heading. It is as good as your not saying a thing.

vekarppe · Jun 26, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

Two things should be noted. First, explanatory γάρ, 'for,' early in verse 26 suggest that this paragraph (vv. 26-27) "sustains an intimate relationship to the preceding appeals and especially to the pastoral admonitions in v. 25, where the writer referred to those who had deserted the community" (WBC, vol. 47A). Second, verse 26 can be translate "if we keep on sinning " (so NASB, ESV, NIV, NET) or "if we persist in sin". So it can be take as continuous action.

A Brother In Christ · Jun 26, 2007

DInsight said:
Meaning?

You don't discuss or communicate effectively at all!!!!

I have no clue about what you are saying or where you are heading. It is as good as your not saying a thing.

A Brother In Christ said:
knowledge ... experienced doing it ... using it
truth .... john 8:32-34
no more sacrifice for sins... hebrews 10:12-18

to lose ones salvation would make God a lier

two different forms of knowledge
experiencial knowledge
book knowledge

what does truth mean... this is just one part

John 8:32 And you shall know the truth, and the truth shall make you free .... of what? romans 1:25

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.

John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 2 john 4

with heb 10:26 lets look at context
Heb 10:17 and their sins and iniquities will I remember no more. 18 Now there remission of these is, there is no more offering for sin

these believer where still using the judaeo way at the temple

Heb 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need.

did not need to go to a temple

any question please ask?
I do not know your history?
How you think ?

Iosias · Jul 1, 2007

JMC309 said:
What is the meaning of Hebrews 10:26? Is it literal (i.e. all deliberate sin on the part of Christians results in loss of salvation)?

Here are some commentators:

John Gill
<B>

Heb 10:26</B> - 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.

After that we have received the knowledge of the truth; either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some particular doctrine, especially the principal one, salvation by Christ; of which there may be a notional knowledge, when there is no experimental knowledge; and which is received not into the heart, but into the head: and whereas the apostle speaks in the first person plural, we, this is used not so much with regard to himself, but others; that so what he delivered might come with greater weight upon them, and be more readily received by them; when they observed he entertained no hard thoughts or jealousies of them, which would greatly distress the minds of those that were truly gracious. Moreover, the apostles use this way of speaking, when they do not design themselves at all, but others, under the same visible profession of religion, and who belonged to the same community of believers; see

1Pe_4:3 compared with Act_22:3. Besides, these words are only hypothetical, and do not prove that true believers could, or should, or do sin in this manner: to which may be added, that true believers are manifestly distinguished from these persons, Heb_10:38,

there remaineth no more sacrifice for sins; meaning, not typical sacrifice; for though the daily sacrifice ought to have ceased at the death of Christ, yet it did not in fact until the destruction of Jerusalem; but the sacrifice of Christ, which will never be repeated; Christ will die no more; his blood will not be shed again, nor his sacrifice reiterated; nor will any other sacrifice be offered; there will be no other Saviour; there is no salvation in any other, nor any other name whereby we must be saved. These words have been wrongly made use of to prove that persons sinning after baptism are not to be restored to communion again upon repentance; and being understood of immoral actions wilfully committed, have given great distress to consciences burdened with the guilt of sin, committed after a profession of religion; but the true sense of the whole is this, that after men have embraced and professed the truths of the Gospel, and particularly this great truth of it, that Jesus Christ is the only Saviour of men by his blood and sacrifice; and yet after this, against all evidence, all the light and convictions of their own consciences, they wilfully deny this truth, and obstinately persist in the denial of it; seeing there is no more, no other sacrifice for sin, no other Saviour, nor any salvation in any other way, the case of these men must be desperate; there is no help for them, nor hope of them; for by this their sin they shut up against themselves, in principle and practice, the way of salvation, as follows.

John Calvin

26. For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus
Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, If we knowingly and willingly renounce the grace which we had obtained. It is now evident how widely apart is this doctrine from the error of Novatus
And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.

This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverb ἔτι, more. But Christs sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.

The clause, after having received the knowledge of the truth, was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it.

Matthew Henry

V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, v. 26, 27, &c.

1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, 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; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num. xv. 30, 31. They were to be cut off.

2. 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. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, v. 27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocationto trample upon his person, denying him to be the Messiahto trample upon his authority, and undermine his kingdomto trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is,the Spirit of grace, that should be regarded and attended to with the greatest care,this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I 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!

Sephania · Jul 5, 2007

Bick said:
Hi JMC. First of all you must remember that this book was addressed to the Hebrews: that is, those who are looking for the Messianic Kingdom, and in this case, those who need to be assured that Jesus of Nazareth is the Messiah.

While there are many trues in Hebrews, its application is not to the church/body of Christ.

Our doctrine must come from Paul's epistles.

Romans 8:28ff says that we believers have been called, pre-destined to be conformed to the image of his son. And whom he called he also justified; and whom he justified he also glorifies (future).

While none in the body is perfect, God sees the future, and says we are conciliated to him. We have the righteousness of Christ, and potentially, have been raised with Him. God's grace is greater than all our sin.

So, those verses in Hebrews, to me, are warnings to
Israelites who may indeed sin deliberately after receiving the knowledge of the truth.

Also, while this verse is written as a warning, it may be that no one does this.

Bick

And what about gentiles who never knew what sin was until they heard of the Jewish Messiah, once they learn what sin is as defined by G-d and they continue on , do they still go to heaven?

The same sacrifice that is mentioned in verse26, is the same for Jews and Gentiles and that is Messiah Yeshua. He sacrificed himself once, for all , not once for Jews and eternally for gentiles.

Sephania · Jul 5, 2007

dcyates said:
The letter of Hebrews was written to Jewish-Christians who were experiencing persecution and felt pressure to return to their old pre-Messiah Judaism. In the verses leading up to Heb 10.26, the writer is encouraging them to stay the course, because if they return to a non-messianic Judaism ("deliberately continue to sin"), even though they know and have experienced the truth that God's Messiah has come ("after receiving the knowledge of the truth"), they should do it in the full knowledge that now that the Messiah has come, there's really nothing to return to ("there no longer remains a sacrifice for sins"), because the Messiah's coming has effectively put an end to all that.

What are they going to do? Return to sacrificing bulls so that God will forgive them of their sins? The perfect sacrifice of his Son has already been made to cover all their sins. There's really no sacrificial system to go back to.

I propose that you read this book with the understanding that

1. It was written to Jews who believed in Yeshua as the promised Messiah, but were unsure how to continue worship with this new understanding.

2. It was written after the destruction of the temple and these that were addressed were mainly Levites, who understood salvation that centered on the temple sacrifices.

This book uses much scripture from the Torah and the Psalms and the prophets to put this puzzle all together for them.

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