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Selected Verse: Hebrews 10:29 - King James

Verse	Translation	Text
Heb 10:29	King James	Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
sorer--Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body. suppose ye--an appeal to the Hebrews' reason and conscience. thought worthy--by God at the judgment. trodden under foot the Son of God--by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (Heb 5:5; Heb 6:6). an unholy thing--literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die! wherewith he was sanctified--for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall. done despite unto--by repelling in fact: as "blasphemy" is despite in words (Mar 3:29). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [THOLUCK]. the Spirit of grace--the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [CHRYSOSTOM]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (Heb 6:6), and objectively no new sacrifice for sins" (Heb 10:26) [THOLUCK].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

sorer--Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body.

suppose ye--an appeal to the Hebrews' reason and conscience.

thought worthy--by God at the judgment.

trodden under foot the Son of God--by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (Heb 5:5; Heb 6:6).

an unholy thing--literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die!

wherewith he was sanctified--for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall.

done despite unto--by repelling in fact: as "blasphemy" is despite in words (Mar 3:29). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [THOLUCK].

the Spirit of grace--the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [CHRYSOSTOM]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (Heb 6:6), and objectively no new sacrifice for sins" (Heb 10:26) [THOLUCK].

Notes on the Bible, by Albert Barnes, [1834]
Of how much sorer punishment, suppose ye, shall he be thought worthy - That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be - for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world - death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved, are such as these - the Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death, and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty - the crime of trampling under foot the Son of God, of showing contempt for his holy blood. and despising the Spirit of grace. Who hath trodden under foot the Son of God - This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that people tread on what they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this? And hath counted the blood of the covenant - The blood of Jesus by which the new covenant between God and man was ratified; see the notes on Heb 9:16-20; compare the notes on Mat 26:28. Wherewith he was sanctified - Made holy, or set apart to the service of God. The word "sanctify" is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these: (1) it is the natural and proper meaning of the word rendered here "sanctified." This word is commonly applied to Christians in the sense that they are made holy; see Act 20:32; Act 26:18; Co1 1:2; Jde 1:1; compare Joh 10:36; Joh 17:17. (2) it is unusual to apply this word to the Saviour. It is true, indeed, that he says Joh 17:19, "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiations?" (3) the supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this it was natural to speak of the dishonor which would thus be done to the means which had been used for his sanctification - the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded like anything else which was of no value. An unholy thing - Greek common; often used in the sense of unholy. The word is so used because what was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence, also the word is used to denote what is unholy. And hath done despite unto the Spirit of grace - The Holy Spirit, called "the Spirit of grace," because he confers favor (grace) upon people. The meaning of the phrase "done despite unto" - ἐνυβρίσας enubrisas - is, "having reproached, or treated with malignity, or contempt." The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be in fact treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize, nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have in fact treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify people, as a common thing, and would have shown the highest disregard for the only agent who can save the soul - the Spirit of God. How could such an one afterward be saved? The apostle does not indeed say that anyone ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred, but if it should occur the doom would be inevitable. How dangerous then is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away" and be renewed, again and again! (See the supplementary note on Heb 6:6. where certain principles are laid down, for the interpretation of this and similar passages, in consistency with the doctrine of the saints' perseverance. If that doctrine be maintained, and our author's view of the passage at the same be correct, then plainly it contains an impossible case. It is descriptive of real Christians, yet they never can fall away. The utility of the warning, in this case, may indeed successfully be vindicated, on the ground that it is the means of preventing apostasy in the saints, the means by which the decree of God in reference to their stability is effected. Most, however, will incline to the view which regards this case, as something more than imaginary, as possible, as real. The warning is addressed to professors generally, without any attempt of distinguishing or separating into true or false. Doubtless there might be some even of the latter class in the churches whose members the apostles, presuming on their professed character, addressed as "saints, "elect," and "faithful," without distinction. Of course, in consistency with the doctrine of perseverance only the "false," in whom the "root of the matter" had never existed, could apostatize; yet at the same time, when no distinction was made, when the apostle made none, but addressed all in the language of charity, when Christians themselves might find it difficult at all times to affirm decidedly on their own case, universal vigilance was secured, or at all events designed. But is not the party whose apostasy is here supposed, described by two attributes which belong to none but genuine Christians, namely, the "reception of the knowledge of the truth," and "sanctification through the blood of the covenant?" The answer which has been given to this question is generally, that neither of these things necessarily involves more than external dedication to God. The first is parallel to the "once enlightened" of Heb 6:4, and of course admits of the same explanation; see supplementary note there. The second thing, namely, the sanctification of the party "is not real or internal sanctification, and all the disputes concerning the total and final apostasy from the faith of them who have been really and internally sanctified from this place, are altogether vain. As at the giving of the Law, the people being sprinkled with blood, were sanctified or dedicated to God in a special manner, so those who, by baptism and confession of faith in the church of Christ, were separated from all others were especially dedicated to God thereby." - "Owen." Yet, this eminent writer is rather disposed to adopt the opinion of those who construe, ἐν ᾡ ἡγιασθη en hō hēgiasthē with the immediate antecedent, τον Υἱον του Θεου ton Huion tou Theou, thus referring the sanctification to Christ, and not to the apostate; see Joh 17:19. Whichever of these views we receive, the great doctrine of perseverance is, of course, unaffected. In reference to an objection which the author has urged that "the sentiment (in the Heb 10:26 and Heb 10:27 verses) would not be correct, if it referred to any but true Christians," let it be noticed that while many may be saved, who have long resisted the Spirit, yet the assertion must appear hazardous in the extreme, that any can be saved, who do all that the apostate in this passage is alleged to do. The sin described seems to be that of a determined, insulting, final rejection of the only remedy for sin.)

Notes on the Bible, by Albert Barnes, [1834]

Of how much sorer punishment, suppose ye, shall he be thought worthy - That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be - for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world - death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved, are such as these - the Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death, and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty - the crime of trampling under foot the Son of God, of showing contempt for his holy blood. and despising the Spirit of grace.

Who hath trodden under foot the Son of God - This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that people tread on what they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this?

And hath counted the blood of the covenant - The blood of Jesus by which the new covenant between God and man was ratified; see the notes on Heb 9:16-20; compare the notes on Mat 26:28.

Wherewith he was sanctified - Made holy, or set apart to the service of God. The word "sanctify" is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these:

(1) it is the natural and proper meaning of the word rendered here "sanctified." This word is commonly applied to Christians in the sense that they are made holy; see Act 20:32; Act 26:18; Co1 1:2; Jde 1:1; compare Joh 10:36; Joh 17:17.

(2) it is unusual to apply this word to the Saviour. It is true, indeed, that he says Joh 17:19, "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiations?"

(3) the supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this it was natural to speak of the dishonor which would thus be done to the means which had been used for his sanctification - the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded like anything else which was of no value.

An unholy thing - Greek common; often used in the sense of unholy. The word is so used because what was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence, also the word is used to denote what is unholy.

And hath done despite unto the Spirit of grace - The Holy Spirit, called "the Spirit of grace," because he confers favor (grace) upon people. The meaning of the phrase "done despite unto" - ἐνυβρίσας enubrisas - is, "having reproached, or treated with malignity, or contempt." The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be in fact treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize, nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have in fact treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify people, as a common thing, and would have shown the highest disregard for the only agent who can save the soul - the Spirit of God. How could such an one afterward be saved? The apostle does not indeed say that anyone ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred, but if it should occur the doom would be inevitable. How dangerous then is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away" and be renewed, again and again!

(See the supplementary note on Heb 6:6. where certain principles are laid down, for the interpretation of this and similar passages, in consistency with the doctrine of the saints' perseverance. If that doctrine be maintained, and our author's view of the passage at the same be correct, then plainly it contains an impossible case. It is descriptive of real Christians, yet they never can fall away. The utility of the warning, in this case, may indeed successfully be vindicated, on the ground that it is the means of preventing apostasy in the saints, the means by which the decree of God in reference to their stability is effected. Most, however, will incline to the view which regards this case, as something more than imaginary, as possible, as real. The warning is addressed to professors generally, without any attempt of distinguishing or separating into true or false. Doubtless there might be some even of the latter class in the churches whose members the apostles, presuming on their professed character, addressed as "saints, "elect," and "faithful," without distinction.

Of course, in consistency with the doctrine of perseverance only the "false," in whom the "root of the matter" had never existed, could apostatize; yet at the same time, when no distinction was made, when the apostle made none, but addressed all in the language of charity, when Christians themselves might find it difficult at all times to affirm decidedly on their own case, universal vigilance was secured, or at all events designed. But is not the party whose apostasy is here supposed, described by two attributes which belong to none but genuine Christians, namely, the "reception of the knowledge of the truth," and "sanctification through the blood of the covenant?" The answer which has been given to this question is generally, that neither of these things necessarily involves more than external dedication to God. The first is parallel to the "once enlightened" of Heb 6:4, and of course admits of the same explanation; see supplementary note there.

The second thing, namely, the sanctification of the party "is not real or internal sanctification, and all the disputes concerning the total and final apostasy from the faith of them who have been really and internally sanctified from this place, are altogether vain. As at the giving of the Law, the people being sprinkled with blood, were sanctified or dedicated to God in a special manner, so those who, by baptism and confession of faith in the church of Christ, were separated from all others were especially dedicated to God thereby." - "Owen." Yet, this eminent writer is rather disposed to adopt the opinion of those who construe, ἐν ᾡ ἡγιασθη en hō hēgiasthē with the immediate antecedent, τον Υἱον του Θεου ton Huion tou Theou, thus referring the sanctification to Christ, and not to the apostate; see Joh 17:19. Whichever of these views we receive, the great doctrine of perseverance is, of course, unaffected. In reference to an objection which the author has urged that "the sentiment (in the Heb 10:26 and Heb 10:27 verses) would not be correct, if it referred to any but true Christians," let it be noticed that while many may be saved, who have long resisted the Spirit, yet the assertion must appear hazardous in the extreme, that any can be saved, who do all that the apostate in this passage is alleged to do. The sin described seems to be that of a determined, insulting, final rejection of the only remedy for sin.)

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Spirit of grace Grace (in salvation). (Pe1 1:10); (Pe1 1:13); (Rom 3:24). (See Scofield) - (Joh 1:17).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Of how much (πόσῳ) Not qualifying χείρονος sorer, but the whole clause: "by how much think ye shall he be thought worthy of sorer punishment." Punishment (τιμωρίας) N.T.o. Occasionally in lxx, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. Trodden under foot (καταπατήσας) Only here in Hebrews. oP. Frequent in lxx for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism. Hath counted an unholy thing (κοινὸν ἡγησάμενος) Ἡγεῖσθαι to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Rom 12:10; Phi 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Act 2:44; Act 4:32; Tit 1:4; Jde 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mar 7:2, Mar 7:5; Act 10:14, Act 10:28; Act 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Rom 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Heb 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. Hath done despite unto the spirit of grace (καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας) Ἐνυβρίζειν to insult, N.T.o. The simple verb ὑβρίζειν in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Of how much sorer punishment is he worthy, who - By wilful, total apostasy. It does not appear that this passage refers to any other sin. Hath, as it were, trodden underfoot the Son of God - A lawgiver far more honourable than Moses. And counted the blood wherewith the better covenant was established, an unholy, a common, worthless thing. By which he hath been sanctified - Therefore Christ died for him also, and he was at least justified once. And done despite to the Spirit of grace - By rejecting all his motions.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Of how much sorer punishment - Such offenses were trifling in comparison of this, and in justice the punishment should be proportioned to the offense. Trodden under foot the Son of God - Treated him with the utmost contempt and blasphemy. The blood of the covenant - an unholy thing - The blood of the covenant means here the sacrificial death of Christ, by which the new covenant between God and man was ratified, sealed, and confirmed. And counting this unholy, or common, κοινον, intimates that they expected nothing from it in a sacrificial or atoning way. How near to those persons, and how near to their destruction, do they come in the present day who reject the atoning blood, and say, "that they expect no more benefit from the blood of Christ than they do from that of a cow or a sheep!" Is not this precisely the crime of which the apostle speaks here, and to which he tells us God would show no mercy? Despite unto the Spirit of grace? - Hath insulted the Spirit of grace. The apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers for the confirmation of the Gospel. See Heb 6:4-6. Wherefore, if one apostatized in the first age, after having been witness to these miraculous gifts, much more after having possessed them himself, he must, like the scribes and Pharisees, have ascribed them to evil spirits; than which a greater indignity could not be done to the Spirit of God. Macknight. This is properly the sin against the Holy Ghost, which has no forgiveness.

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²⁶ For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

²⁹ But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:

⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

⁵ So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

²⁷ But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

²⁶ For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

¹⁹ And for their sakes I sanctify myself, that they also might be sanctified through the truth.

⁴ For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

¹⁹ And for their sakes I sanctify myself, that they also might be sanctified through the truth.

¹⁷ Sanctify them through thy truth: thy word is truth.

³⁶ Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

¹ Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

² Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

¹⁸ To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

³² And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

²⁸ For this is my blood of the new testament, which is shed for many for the remission of sins.

¹⁶ For where a testament is, there must also of necessity be the death of the testator.
¹⁷ For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
¹⁸ Whereupon neither the first testament was dedicated without blood.
¹⁹ For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
²⁰ Saying, This is the blood of the testament which God hath enjoined unto you.

¹⁷ For the law was given by Moses, but grace and truth came by Jesus Christ.

²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:

¹³ Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

¹⁰ Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:

¹⁴ How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

¹⁴ I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

⁸ But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.

²⁸ And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

¹⁴ But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

⁵ Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

² And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

³ Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

⁴ To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

³² And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

⁴⁴ And all that believed were together, and had all things common;

³ Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

¹⁰ Be kindly affectioned one to another with brotherly love; in honour preferring one another;

⁴ For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
⁵ And have tasted the good word of God, and the powers of the world to come,
⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.