Ibrani 10:26

Bahasa Indonesia Sehari-hari

Sebab jika kita sengaja berbuat dosa, sesudah memperoleh pengetahuan tentang kebenaran, maka tidak ada lagi korban untuk menghapus dosa itu.

Parallel Translations

Alkitab Terjemahan Baru
Sebab jika kita sengaja berbuat dosa, sesudah memperoleh pengetahuan tentang kebenaran, maka tidak ada lagi korban untuk menghapus dosa itu.

Alkitab Terjemahan Lama
Karena jikalau kita berbuat dosa dengan sengaja kemudian daripada kita telah beroleh pengenalan akan yang benar itu, maka tidak ada lagi korban karena dosa,

Contextual Overview

¹⁹ Hauyng therefore brethren, libertie to enter into holy [places] in the blood of Iesus, ²⁰ By the new and lyuing way, which he hath prepared for vs through the vayle, that is to say his flesshe: ²¹ And [seyng we haue] an hye priest ouer the house of God: ²² Let vs drawe nye with a true hearte, in assuraunce of fayth, sprinkeled in our heartes from an euyll conscience, and wasshed in body with pure water. ²³ Let vs holde the profession of the hope without waueryng, (for he is faythfull that promised:) ²⁴ And let vs consider one another to prouoke vnto loue and good workes, ²⁵ Not forsakyng the assemblyng of our selues together, as the maner of some [is] but exhortyng one (another) and so much the more, as ye see the day approchyng. ²⁶ For yf we sinne wyllyngly after that we haue receaued the knowledge of the trueth, there remayneth no more sacrifice for sinnes: ²⁷ But a fearefull lokyng for of iudgement, and violent fire, whiche shall deuour the aduersaries. ²⁸ He that despiseth Moyses lawe, dyeth without mercie vnder two or thre witnesses:

Bible Verse Review
  from Treasury of Scripure Knowledge

if: Hebrews 6:4-6, Leviticus 4:2, Leviticus 4:13, Numbers 15:28-31, Deuteronomy 17:12, Psalms 19:12, Psalms 19:13, Daniel 5:22, Daniel 5:23, Matthew 12:31, Matthew 12:32, Matthew 12:43-45, John 9:41, 1 Timothy 1:13, 2 Peter 2:20-22, 1 John 5:16

after: Luke 12:47, John 13:17, John 15:22-24, 2 Thessalonians 2:10, James 4:17

there: Hebrews 10:3-10

Reciprocal: Exodus 21:14 - presumptuously Exodus 23:21 - he will not Exodus 30:33 - compoundeth Leviticus 26:31 - I will not smell Numbers 5:27 - if she be defiled Numbers 9:13 - forbeareth Numbers 15:30 - doeth ought Numbers 35:28 - he should Deuteronomy 18:19 - General Joshua 24:20 - he will turn 1 Samuel 2:25 - if a man 1 Samuel 3:14 - the iniquity Psalms 85:8 - but Proverbs 21:16 - wandereth Ecclesiastes 5:1 - give Isaiah 22:14 - Surely Ezekiel 3:19 - he shall Ezekiel 18:24 - All his Ezekiel 47:11 - shall be Hosea 3:4 - without a sacrifice Zechariah 11:6 - I will no Malachi 4:6 - and smite Matthew 7:27 - General Matthew 11:22 - It shall Matthew 12:45 - and the Matthew 24:21 - General Mark 3:28 - General Mark 6:11 - It shall Luke 6:49 - the ruin Luke 11:26 - and the Luke 12:10 - General Luke 19:42 - the things Luke 21:23 - great Luke 21:26 - hearts John 8:24 - for 1 Timothy 2:4 - the knowledge Titus 3:11 - is subverted Hebrews 9:26 - the sacrifice Hebrews 10:38 - but Hebrews 10:39 - unto Hebrews 12:17 - for he 2 John 1:1 - known

Cross-References

Genesis 10:20
These are the children of Ham in their kinredes, in their tongues, countreys, and in their nations.

Genesis 10:28
Obal also, and Abimael, and Seba,

Gill's Notes on the Bible

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 1 Peter 4:3 compared with

Acts 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, Hebrews 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.

Barnes' Notes on the Bible

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 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 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 Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour 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 here taught is, that if such an one 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. In regard to that inquiry, see the notes on Hebrews 6:4-6. If this view be 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 “wilfully” - ἑκουσίως hekousiōs - occurs nowhere else in the New Testament, except in 1 Peter 5:2, where it is rendered “willingly” - “taking the oversight thereof (of 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, but must refer to a deliberate act, where a man means 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 7:0), and his object here is not to set forth 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, Leviticus 4:13, Leviticus 4:22, Leviticus 4:27; Leviticus 5:15; Numbers 15:24, Numbers 15:27-29; compare Acts 3:17; Acts 17:30), and sins of presumption; sins that are deliberately and intentionally committed; see Exodus 21:14; Numbers 15:30; Deuteronomy 17:12; Psalms 19:13. The apostle here has reference, evidently, to such a distinction, and means 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 which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked; see notes, 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.

Clarke's Notes on the Bible

Verse 26. For if we sin wilfully — If we deliberately, for fear of persecution or from any other motive, renounce the profession of the Gospel and the Author of that Gospel, after having received the knowledge of the truth so as to be convinced that Jesus is the promised Messiah, and that he had sprinkled our hearts from an evil conscience; for such there remaineth no sacrifice for sins; for as the Jewish sacrifices are abolished, as appears by the declaration of God himself in the fortieth Psalm, and Jesus being now the only sacrifice which God will accept, those who reject him have none other; therefore their case must be utterly without remedy. This is the meaning of the apostle, and the case is that of a deliberate apostate-one who has utterly rejected Jesus Christ and his atonement, and renounced the whole Gospel system. It has nothing to do with backsliders in our common use of that term. A man may be overtaken in a fault, or he may deliberately go into sin, and yet neither renounce the Gospel, nor deny the Lord that bought him. His case is dreary and dangerous, but it is not hopeless; no case is hopeless but that of the deliberate apostate, who rejects the whole Gospel system, after having been saved by grace, or convinced of the truth of the Gospel. To him there remaineth no more sacrifice for sin; for there was but the ONE, Jesus, and this he has utterly rejected.