The writer assumed hopefully that his readers, along with himself, would not apostatize. "Destruction" (or ruin) could refer either to eternal damnation in hell or to temporal punishment. In view of what has preceded, the latter alternative is probably in view (cf. Matthew 26:8; Mark 14:4; Acts 25:16). The writer did not want his readers to be the objects of God"s discipline. [1][source]
"I personally believe that "waste" is the best translation for this word [2] in Hebrews 10:39. A believer who does not walk by faith goes back into the old ways and wastes his life." [3][source]
Likewise the positive alternative set forth at the end of this verse is not a reference to conversion. It refers to the preservation of the faithful believer until he receives his full reward (cf. 1 Peter 2:9). The "preserving of the soul" is equivalent to "saving the life" (cf. James 5:20). [4][source]
"This meaning agrees well with the exposition of Hebrews 10:32-39. The readers were to live by faith in the midst of difficult times. The result of obedience to the Word of God would be a life-preserving walk instead of temporal discipline, the loss of physical life." [5][source]
This is the most direct and severe of all the warnings in Hebrews. In view of the Son"s priestly ministry ( Hebrews 5:1 to Hebrews 10:18), apostasy is a sin that will draw terrible consequences for the believer. It will not result in the loss of eternal salvation but the loss of some eternal reward. [source][source][source]
"The nature of the writer"s response to the men and women he addressed confirms the specifically pastoral character of the parenesis, in which he closely identifies himself with his audience. The severity with which he writes of apostasy and of the destructive lifestyle of those who have deserted the house church expresses anguish and compassionate concern that Christians should not be subverted by a form of worldliness that would separate them from the life and truth they have received from Christ and from one another." [6][source]
Context Summary
Hebrews 10:26-39 - Beware Of Backsliding
The willful sin here referred to does not consist in isolated acts, but in a determined course of action, persisted in until the very desire for a better life wanes and dies out of the soul.
These strong remonstrances were needed in those days of sore persecution. Three considerations are adduced, urging steadfastness: (1.) The certain punishment which must follow on the rejection of the greatest gifts that God can make, so much richer than anything presented under the Mosaic covenant. (2.) The sufferings already endured, the reward for which would-be forfeited, if these harried souls were now to draw back. (3.) The near advent of the Christ, who would not fail to compensate His faithful servants.
Then we are reminded that the just-those who have been accepted in the Beloved-live; that is, may derive all the reinforcements of soul strength and patience that they require, from the unseen and eternal world where Jesus waits to succor and uphold. [source]
Chapter Summary: Hebrews 10
1The weakness of the law sacrifices 10The sacrifice of Christ's body once offered, 14for ever has taken away sins 19An exhortation to hold fast the faith with patience and thanksgiving
Greek Commentary for Hebrews 10:39
But we [ημεις δε] In contrast to renegades who do flicker and turn back from Christ. Of them that shrink back unto perdition Predicate genitive of υποστολη hupostolē as in Hebrews 12:11, from υποστελλω hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. Unto the saving of the soul Old word from περιποιεω peripoieō to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one‘s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation. [source]
But we are not of them who draw back [ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς] Lit. we are not of shrinking back. Ὑποστολὴ N.T.oolxx, oClass. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Hebrews 12:11 χαρᾶς εἶναι tobe of joy, joyful. We do not partake of drawing back, which is characteristic of recreants. [source]
Rend. of faith . The phrase εἶναι πίστεως to be of faith , N.T.o Saving [περιποίησιν] See on 1 Thessalonians 5:9. [source]
Unto perdition [εἰς ἀπώλειαν] Or destruction. Drawing back makes for and terminates in ( εἰς ) destruction. [source]
Of them that believe [πίστεως] Rend. of faith. The phrase εἶναι πίστεως tobe of faith, N.T.oSaving ( περιποίησιν )See on 1 Thessalonians 5:9. [source]
Reverse Greek Commentary Search for Hebrews 10:39
Ephesians 1:14Of our inheritance [της κληρονομιας ημων] God‘s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. Of God‘s own possession (της περιποιησεως tēs peripoiēseōs). The word God‘s is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
Ephesians 1:14God‘s [] is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
Hebrews 11:1Now faith is [εστιν δε πιστις] He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
3 John 1:2Soul [ψυχή] See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11,John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
What do the individual words in Hebrews 10:39 mean?
Parse: Noun, Genitive Feminine Singular
Root: πίστις
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Greek Commentary for Hebrews 10:39
In contrast to renegades who do flicker and turn back from Christ. Of them that shrink back unto perdition Predicate genitive of υποστολη hupostolē as in Hebrews 12:11, from υποστελλω hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. Unto the saving of the soul Old word from περιποιεω peripoieō to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one‘s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation. [source]
Lit. we are not of shrinking back. Ὑποστολὴ N.T.oolxx, oClass. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Hebrews 12:11 χαρᾶς εἶναι tobe of joy, joyful. We do not partake of drawing back, which is characteristic of recreants. [source]
See on 1 Thessalonians 5:9. [source]
Or destruction. Drawing back makes for and terminates in ( εἰς ) destruction. [source]
Rend. of faith. The phrase εἶναι πίστεως tobe of faith, N.T.oSaving ( περιποίησιν )See on 1 Thessalonians 5:9. [source]
Reverse Greek Commentary Search for Hebrews 10:39
God‘s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. Of God‘s own possession (της περιποιησεως tēs peripoiēseōs). The word God‘s is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
is not in the Greek, but is implied. Late and rare word (from περιποιεω peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις eis) to the redemption and to the glory of God. [source]
He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]