Albert Barnes Commentary Hebrews 10:26

"For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins," — Hebrews 10:26 (ASV)

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 Hebrews 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 likely occur to ninety-nine out of a hundred readers, if there were no theory to support and no fear that it would conflict with some other doctrine.
2. It agrees with the scope of the epistle, which is to keep those to whom the apostle was writing from returning 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 statement would not be correct if it referred to anyone but real Christians. It would not be true that someone who had been somewhat enlightened, and who then sinned "willfully," must look with fear to the judgment, without a possibility of being saved. There are multitudes of cases where such persons are saved. They willfully 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 Hebrews 6:4-6).

The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Savior, and there would not have been efficacy enough in His blood to keep him; and there would be no more powerful Savior, and no more efficacious blood of atonement.

He would have renounced the Holy Spirit and would have shown that His influences were not effectual to keep him; and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons, it seems clear to me that this passage refers to true Christians, and that the doctrine taught here is that if such a person should apostatize, he must look forward only to the terrors of the judgment and to final condemnation.

Whether this, in fact, ever occurs is quite another question. Regarding that inquiry, see the notes on Hebrews 6:4 and following. If this view is correct, we may add that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Spirit," or "the unpardonable sin."

The word rendered "willfully"—ekousiōs—occurs nowhere else in the New Testament, except in 1 Peter 5:2, where it is rendered willingly: "taking the oversight of it [the church] not by constraint, but willingly." It properly means willingly, voluntarily, of our own accord, and applies to cases where no constraint is used. It is not to be construed here strictly or metaphysically, for all sin is voluntary, or is committed willingly. Instead, it must refer to a deliberate act, where a man intends to abandon his religion and to turn away from God.

If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost. But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins (see the notes on Romans 7:1 and following), and his purpose here is not to explain the danger of such sins, but to guard Christians against apostasy from their religion.

In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance (Leviticus 4:2, 13, 22, 27; 5:15; Numbers 15:24, 27-29; 17:30), and sins of presumption—sins that are deliberately and intentionally committed (Numbers 15:30; Deuteronomy 17:12; Psalms 19:13).

The apostle here evidently refers to such a distinction and intends to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion.

There remaineth no more sacrifice for sins. Should a man do this, there is no sacrifice for sins that could save him. He would have deliberately rejected the only atonement made for sin, and there will be no other made. It is as if a man were to reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked. (See the notes on Hebrews 6:6).

The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost.