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Text -- Hebrews 10:5 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Heb 10:5 - -- When he cometh into the world ( eiserchomenos eis ton kosmon ).
Reference to the Incarnation of Christ who is represented as quoting Psa 40:7-9 which...
When he cometh into the world (
Reference to the Incarnation of Christ who is represented as quoting Psa 40:7-9 which is quoted. The text of the lxx is followed in the main which differs from the Hebrew chiefly in having
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Robertson: Heb 10:5 - -- A body didst thou prepare for me ( sōma katērtisō moi ).
First aorist middle indicative second person singular of katartizō , to make ready, ...
A body didst thou prepare for me (
First aorist middle indicative second person singular of
Vincent -> Heb 10:5
Vincent: Heb 10:5 - -- Confirming the assertion of Heb 10:4 by a citation, Psa 40:7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices,...
Confirming the assertion of Heb 10:4 by a citation, Psa 40:7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God's will. The quotation does not agree with either the Hebrew or the lxx, and the Hebrew and lxx do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's offering once for all. According to him, the course of thought in the Psalm is as follows: " Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself." Christ did not yield to God's will as authoritative constraint. The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will.
Sacrifice and offering (
The animal-offering and the meal-offering.
Wesley: Heb 10:5 - -- In the fortieth psalm the Messiah's coming into the world is represented. It is said, into the world, not into the tabernacle, Heb 9:1; because all th...
In the fortieth psalm the Messiah's coming into the world is represented. It is said, into the world, not into the tabernacle, Heb 9:1; because all the world is interested in his sacrifice.
JFB: Heb 10:5 - -- Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, b...
Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins."
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Seeing that a nobler than animal sacrifices was needed to "take away sins."
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JFB: Heb 10:5 - -- Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had b...
Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [THOLUCK]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [ALFORD]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with ALFORD'S view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice . . . Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as ALFORD, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [ALFORD].
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JFB: Heb 10:5 - -- Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [...
Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [WAHL]. In the Hebrew, Psa 40:6, it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (Heb 2:14), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice (Heb 10:7, Heb 10:9-10). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice (Heb 10:10), as the contrast to "sacrifice and offering" requires; compare also Rom 7:4; Eph 2:16; Col 1:22. More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so Job 33:16, Margin; Job 36:10 (doubtless the boring of a slave's "ear" was the symbol of such willing obedience); Isa 50:5, "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or "fashioned," not with allusion to Exo 21:6, but to the true office of the ear--a willing, submissive attention to the voice of God (Isa 50:4-5). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice (Rom 12:1).
Clarke: Heb 10:5 - -- When he (the Messiah) cometh into the world - Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not - it ...
When he (the Messiah) cometh into the world - Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin, they were only designed to point out my incarnation and consequent sacrificial death, and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin, according to thy word, The seed of the woman shall bruise the head of the serpent
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Clarke: Heb 10:5 - -- A body hast thou prepared me - The quotation in this and the two following verses is taken from Psalm 40, 6th, 7th, and 8th verses, as they stand no...
A body hast thou prepared me - The quotation in this and the two following verses is taken from Psalm 40, 6th, 7th, and 8th verses, as they stand now in the Septuagint, with scarcely any variety of reading; but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David’ s words are,
The Ethiopic has nearly the same reading; the Arabic has both, A body hast thou prepared me, and mine ears thou hast opened. But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words
It is remarkable that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them nor all of them could take away sin, and that the grand sacrifice of Christ was that alone which could do it
Four kinds are here specified, both by the psalmist and the apostle, viz.
Sacrifice,
Offering,
Burnt-Offering,
Sin-Offering,
Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc., should take away sin.
Calvin -> Heb 10:5
Calvin: Heb 10:5 - -- 5.=== Wherefore, when he cometh, === etc. This entering into the world was the manifestation of Christ in the flesh; for when he put on man’s natu...
5.=== Wherefore, when he cometh, === etc. This entering into the world was the manifestation of Christ in the flesh; for when he put on man’s nature that he might be a Redeemer to the world and appeared to men, he is said to have then come into the world, as elsewhere he is said to have descended from heaven. (Joh 6:41.) And yet the Psa 41:6, which he quotes, seems to be improperly applied to Christ, for what is found there by no means suits his character, such as, “My iniquities have laid hold on me,” except we consider that Christ willingly took on himself the sins of his members. The whole of what is said, no doubt, rightly accords with David; but as it is well known that David was a type of Christ, there is nothing unreasonable in transferring to Christ what David declared respecting himself, and especially when mention is made of abolishing the ceremonies of the Law, as the case is in this passage. Yet all do not consider that the words have this meaning, for they think that sacrifices are not here expressly repudiated, but that the superstitious notion which had generally prevailed, that the whole worship of God consisted in them, is what is condemned; and if it be so, it may be said that this testimony has little to do with the present question. It behaves us, then, to examine this passage more minutely, that it may appear evident whether the apostle has fitly adduced it.
Everywhere in the Prophets sentences of this kind occur, that sacrifices do not please God, that they are not required by him, that he sets no value on them; nay, on the contrary, that they are an abomination to him. But then the blame was not in the sacrifices themselves, but what was adventitious to them was referred to; for as hypocrites, while obstinate in their impiety, still sought to pacify God with sacrifices, they were in this manner reproved. The Prophets, then, rejected sacrifices, not as they were instituted by God, but as they were vitiated by wicked men, and profaned through unclean consciences. But here the reason is different, for he is not condemning sacrifices offered in hypocrisy, or otherwise not rightly performed through the depravity and wickedness of men; but he denies that they are required of the faithful and sincere worshippers of God; for he speaks of himself who offered them with a clean heart and pure hands, and yet he says that they did not please God.
Were any one to except and say that they were not accepted on their own account or for their own worthiness, but for the sake of something else, I should still say that unsuitable to this place is an argument of this kind; for then would men be called back to spiritual worship, when ascribing too much to external ceremonies; then the Holy Spirit would be considered as declaring that ceremonies are nothing with God, when by men’s error they are too highly exalted.
David, being under the Law, ought not surely to have neglected the rite of sacrificing. He ought, I allow, to have worshipped God with sincerity of heart; but it was not lawful for him to omit what God had commanded, and he had the command to sacrifice in common with all the rest. We hence conclude that he looked farther than to his own age, when he said, Sacrifice thou wouldest not. It was, indeed, in some respects true, even in David’s time, that God regarded not sacrifices; but as they were yet all held under the yoke of the schoolmaster, David could not perform the worship of God in a complete manner, unless when clothed, so to speak, in a form of this kind. We must, then, necessarily come to the kingdom of Christ, in order that the truth of God’s unwillingness to receive sacrifice may fully appear. There is a similar passage in Psa 16:10, “Thou wilt not suffer thine holy one to see corruption;” for though God delivered David for a time from corruption, yet this was not fully accomplished except in Christ.
There is no small importance in this, that when he professes that he would do the will of God, he assigns no place to sacrifices; for we hence conclude that without them there may be a perfect obedience to God, which could not be true were not the Law annulled. I do not, however, deny but that David in this place, as well as in Psa 51:16, so extenuated external sacrifices as to prefer to them that which is the main thing; but there is no doubt but that in both places he cast his eyes on the kingdom of Christ. And thus the Apostle is a witness, that Christ is justly introduced as the speaker in this Psalm, in which not even the lowest place among God’s commandments is allowed to sacrifices, which God had yet strictly required under the Law.
===But a body hast thou prepared me, === etc. The words of David are different, “An ear hast thou bored for me,” a phrase which some think has been borrowed from an ancient rite or custom of the Law, (Exo 21:6;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, “Thou shalt have me, O Lord, as a servant forever.” I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. There is at the same time an implied contrast between the promiscuous and vulgar mass, (to whom the sacrifices were like phantoms without any power,) and David, to whom God had discovered their spiritual and legitimate use and application.
But the Apostle followed the Greek translators when he said, “A body hast thou prepared;” for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. We must always have a regard to the end for which they quote passages, for they are very careful as to the main object, so as not to turn Scripture to another meaning; but as to words and other things, which bear not on the subject in hand, they use great freedom. 165
Defender: Heb 10:5 - -- Heb 10:5-7 (supplemented by further quotes in Heb 10:8-10) are an interpretive quotation from Psa 40:6-8, confirming that Psalm 40 is an important Mes...
Heb 10:5-7 (supplemented by further quotes in Heb 10:8-10) are an interpretive quotation from Psa 40:6-8, confirming that Psalm 40 is an important Messianic psalm, probably depicting the thoughts of Christ as He was hanging on the cross.
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Defender: Heb 10:5 - -- "Mine ears hast thou opened" (Psa 40:6) is here translated as "a body hast thou prepared me." The openings in the ear of an indentured servant (Exo 21...
"Mine ears hast thou opened" (Psa 40:6) is here translated as "a body hast thou prepared me." The openings in the ear of an indentured servant (Exo 21:6) indicated the intent of that servant to serve his master forever, as it were, hearing only the voice of his master and doing only his will henceforth. This was a type of Christ, who willingly became a bondservant (Phi 2:5-8), willing even to die in accord with His Father's will. But before He could do this, He had to have a human body, with human ears.
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Defender: Heb 10:5 - -- The word "prepared" here (Greek katartizo) is the same word translated "framed" in Heb 11:3. That is, God formed the human body of His Son with the sa...
The word "prepared" here (Greek
TSK -> Heb 10:5
TSK: Heb 10:5 - -- when : Heb 10:7, Heb 1:6; Mat 11:3; Luk 7:19 *Gr.
Sacrifice : Psa 40:6-8, 50:8-23; Isa 1:11; Jer 6:20; Amo 5:21, Amo 5:22
but : Heb 10:10, Heb 2:14, H...
when : Heb 10:7, Heb 1:6; Mat 11:3; Luk 7:19 *Gr.
Sacrifice : Psa 40:6-8, 50:8-23; Isa 1:11; Jer 6:20; Amo 5:21, Amo 5:22
but : Heb 10:10, Heb 2:14, Heb 8:3; Gen 3:15; Isa 7:14; Jer 31:22; Mat 1:20-23; Luk 1:35; Joh 1:14; Gal 4:4; 1Ti 3:16; 1Jo 4:2, 1Jo 4:3; 2Jo 1:7
hast thou prepared me : or, thou hast fitted me
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Heb 10:5
Barnes: Heb 10:5 - -- Wherefore - This word shows that the apostle means to sustain what he had said by a reference to the Old Testament itself. Nothing could be mor...
Wherefore - This word shows that the apostle means to sustain what he had said by a reference to the Old Testament itself. Nothing could be more opposite to the prevailing Jewish opinions about the efficacy of sacrifice, than what he had just said. It was, therefore, of the highest importance to defend the position which he had laid down by authority which they would not presume to call in question, and he therefore makes his appeal to their own Scriptures.
When he cometh into the world - When the Messiah came, for the passage evidently referred to him. The Greek is, "Wherefore coming into the world, he saith."It has been made a question "when"this is to be understood as spoken - whether when he was born, or when he entered on the work of his ministry. Grotius understands it of the latter. But it is not material to a proper understanding of the passage to determine this. The simple idea is, that since it was impossible that the blood of bulls and goats should take away sin, Christ coming into the world made arrangements for a better sacrifice.
He saith - That is, this is the language denoted by his great undertaking; this is what his coming to make an atonement implies. We are not to suppose that Christ formally used these words on any occasion for we have no record that he did - but this language is what appropriately expresses the nature of his work. Perhaps also the apostle means to say that it was originally employed in the Psalm from which it is quoted in reference to him, or was indited by him with reference to his future advent.
Sacrifice and offering thou wouldest not - This is quoted from Psa 40:6, Psa 40:8. There has been much perplexity felt by expositorsin reference to this quotation, and after all which has been written, it is not entirely removed. The difficulty relates to these points.
\caps1 (1) t\caps0 o the question whether the Psalm originally had any reference to the Messiah. The Psalm "appears"to have pertained merely to David, and it would probably occur to no one on reading it to suppose that it referred to the Messiah, unless it had been so applied by the apostle in this place.
\caps1 (2) t\caps0 here are many parts of the Psalm, it has been said, which cannot, without a very forced interpretation, be applied to Christ; see Psa 40:2, Psa 40:12, Psa 40:14-16.
\caps1 (3) t\caps0 he argument of the apostle in the expression "a body hast thou prepared me,"seems to be based on a false translation of the Septuagint, which he has adopted, and it is difficult to see on what principles he has done it. - It is not the design of these notes to go into an extended examination of questions of this nature. Such examination must be sought in more extended commentaries, and in treatises expressly relating to points of this kind.
On the design of Ps. 40, and its applicability to the Messiah, the reader may consult Prof. Stuart on the Hebrews, Excursus xx. and Kuinoel in loc. After the most attentive examination which I can give of the Psalm, it seems to me probable that it is one of the Psalms which had an original and exclusive reference to the Messiah, and that the apostle has quoted it just as it was meant to be understood by the Holy Spirit, as applicable to him. The reasons for this opinion are briefly these:
(1) There are such Psalms, as is admitted by all. The Messiah was the hope of the Jewish people; he was made the subject of their most sublime prophecies, and nothing was more natural than that he should be the subject of the songs of their sacred bards. By the spirit of inspiration they saw him in the distant future in the various circumstances in which he would be placed, and they dwelt with delight upon the vision; compare Introduction to Isaiah, section 7.iii.
(2) The fact that it is here applied to the Messiah, is a strong circumstance to demonstrate that it had an original applicability to him. This proof is of two kinds. "First,"that it is so applied by an inspired apostle, which with all who admit his inspiration seems decisive of the question. "Second,"the fact that he so applied it shows that this was an ancient and admitted interpretation. The apostle was writing to those who had been Jews, and whom he was desirous to convince of the truth of what he was alleging in regard to the nature of the Hebrew sacrifices. For this purpose it was necessary to appeal to the Scriptures of the Old Testament, but it cannot be supposed that he would adduce a passage for proof whose relevancy would not be admitted. The presumption is, that the passage was in fact commonly applied as here.
\caps1 (3) t\caps0 he whole of the Psalm may be referred to the Messiah without anything forced or unnatural. The Psalm throughout seems to be made up of expressions used by a suffering person, who had indeed been delivered from some evils, but who was expecting many more. The principal difficulties in the way of such an interpretation, relate to the following points.
(a) In Psa 40:2, the speaker in the Psalm says, "He brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock,"and on the ground of this he gives thanks to God. But there is no real difficulty in supposing that this may refer to the Messiah. His enemies often plotted against his life; laid snares for him and endeavored to destroy him, and it may be that he refers to some deliverance from such machinations. If it is objected to this that it is spoken of as having been uttered"when he came into the world,"it may be replied that that phrase does not necessarily refer to the time of his birth, but that he uttered this sentiment sometime "during"the period of his incarnation. "He coming into the world for the purpose of redemption made use of this language."In a similar manner we would say of Lafayette, that "he coming to the United States to aid in the cause of liberty, suffered a wound in battle."That is, during the period in which he was engaged in this cause, he suffered in this manner.
(b) The next objection or difficulty relates to the application of Psa 40:12 to the Messiah. "Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head; therefore my heart faileth me."To meet this some have suggested that he refers to the sins of people which he took upon himself, and which he here speaks of as "his own."But it is not true that the Lord Jesus so took upon himself the sins of others that they could be his. They were "not"his, for he was in every sense "holy, harmless, and undefiled."The true solution of this difficulty, probably is, that the word rendered "iniquity"-
"For innumerable evils have compassed me about;
Mine iniquities (calamities) have taken hold upon me."
If the word, therefore, be used here as it often is, and as the scope of the Psalm and the connection seem to demand, there is no solid objection against applying this verse to the Messiah.
© A third objection to this application of the Psalm to the Messiah is, that it cannot be supposed that he would utter such imprecations on his enemies as are found in Psa 40:14-15. "Let them be ashamed and confounded; let them be driven backward; let them be desolate."To this it may be replied, that such imprecations are as proper in the mouth of the Messiah as of David; but particularly, it may be said also, that they are improper in the mouth of neither. Both David and the Messiah "did"in fact utter denunciations against the enemies of piety and of God. God does the same thing in his word and by his Providence. There is no evidence of any "malignant"feeling in this; nor is it inconsistent with the highest benevolence. The Lawgiver who says that the murderer shall die, may have a heart full of benevolence; the judge who sentences him to death, may do it with eyes filled with tears. The objections, then, are not of such a nature that it is improper to regard this Psalm as wholly applicable to the Messiah.
\caps1 (4) t\caps0 he Psalm cannot be applied with propriety to David, nor do we know of anyone to whom it can be but to the Messiah. When was it true of David that he said that he "had come to do the will of God in view of the fact that God did not require sacrifice and offerings?"In what "volume of a book"was it written of him before his birth that he "delighted to do the will of God?"When was it true that he had"preached righteousness in the great congregation?"These expressions are such as can be applied properly only to the Messiah, as Paul does here; and taking all these circumstances together it will probably be regarded as the most proper interpretation to refer the whole Psalm at once to the Redeemer and to suppose that Paul has used it in strict accordance with its original design. The other difficulties referred to will be considered in the exposition of the passage. The difference between "sacrifice"and "offering"is, that the former refers to "bloody"sacrifices; the latter to "any"oblation made to God - as a thank-offering; an offering of flour, oil, etc.; see the notes on Isa 1:11.
When it is said "sacrifice and offering thou wouldest not,"the meaning is not that such oblations were "in no sense"acceptable to God - for as his appointment, and when offered with a sincere heart, they doubtless were; but that they were not as acceptable to him as obedience, and especially as the expression is used here that they could not avail to secure the forgiveness of sins. They were not in their own nature such as was demanded to make an expiation for sin, and hence, a body was prepared for the Messiah by which a more perfect sacrifice could be made. The sentiment here expressed occurs more than once in the Old Testament. Thus, 1Sa 15:22. "Behold, to obey is better than sacrifice, and to hearken than the fat of rams,"Hos 6:6, "For I desired mercy and not sacrifice; and the knowledge of God more than burnt-offerings;"compare Psa 51:16-17, "For thou desirest not sacrifice, else would I give it; thou delightest not in burnt-offering. The sacrifices of God are a broken spirit."This was an indisputable principle of the Old Testament, though it was much obscured and forgotten in the common estimation among the Jews. In accordance with this principle the Messiah came to render obedience of the highest order, even to such an extent that he was willing to lay down his own life.
But a body hast thou prepared me - This is one of the passages which has caused a difficulty in understanding this quotation from the Psalm. The difficulty is, that it differs from the Hebrew, and that the apostle builds an argument upon it. It is not unusual indeed in the New Testament to make use of the language of the Septuagint even where it varies somewhat from the Hebrew; and where no "argument"is based on such a "passage,"there can be no difficulty in such a usage, since it is not uncommon to make use of the language of others to express our own thoughts. But the apostle does not appear to have made such a use of the passage here, but to have applied it in the way of "argument."The argument, indeed, does not rest "wholly,"perhaps not "principally,"on the fact that a "body had been prepared"for the Messiah; but still this was evidently in the view of the apostle an important consideration, and this is the passage on which the proof of this is based.
The Hebrew Psa 40:6 "Mine ears hast thou opened,"or as it is in the margin, "digged."The idea there is, that the ear had been, as it were, excavated, or dug out, so as to be made to hear distinctly; that is, certain truths had been clearly revealed to the speaker; or perhaps it may mean that he had been made "readily and attentively obedient."Stuart; compare Isa 1:5. "The Lord God hath opened mine ear, and I was not rebellious."In the Psalm, the proper connection would seem to be, that the speaker had been made obedient, or had been so led that he was disposed to do the will of God. This may be expressed by the fact that the ear had been opened so as to be quick to hear, since an indisposition to obey is often expressed by the fact that the ears are "stopped."There is manifestly no allusion here, as has been sometimes supposed, to the custom of boring through the ear of a servant with an awl as a sign that he was willing to remain and serve his master; Exo 21:6; Deu 15:17.
In that case, the outer circle, or rim of the ear was bored through with an awl; here the idea is that of hollowing out, digging, or excavating - a process to make the passage clear, not to pierce the outward ear. The Hebrew in file Psalm the Septuagint translates, "a body hast thou prepared me,"and this rendering has been adopted by the apostle. Various ways have been resorted to of explaining the fact that the translators of the Septuagint rendered it in this manner, none of which are entirely free from difficulty. Some critics, as Cappell, Ernesti, and others have endeavored to show that it is probable that the Septuagint reading in Psa 40:6, was -
(1)\caps1 t\caps0 hat their version does not accord with the Hebrew;
(2)\caps1 t\caps0 hat the apostle has quoted their version as it stood, without attempting to correct it;
(3)\caps1 t\caps0 hat his use of the passage is designed, to some extent at least, as "proof"of what he was demonstrating.
The leading idea; the important and essential point in the argument, is, indeed, not that "a body was prepared,"but that "he came to do the will of God;"but still it is clear that the apostle meant to lay some stress on the fact that a body had been prepared for the Redeemer. Sacrifice and offering by the bodies of lambs and goats were not what was required, but instead of that the Messiah came to do the will of God by offering a more perfect sacrifice, and in accomplishing that it was necessary that he should be endowed with a body But on what principle the apostle has quoted a passage to prove this which differs from the Hebrew, I confess I cannot see, nor do any of the explanations offered commend themselves as satisfactory. The only circumstances which seem to furnish any relief to the difficulty are these two:
(1)\caps1 t\caps0 hat the "main point"in the argument of the apostle was not that "a body had been prepared,"but that the Messiah came to do the "will of God,"and that the preparation of a body for that was rather an incidental circumstance; and
(2)\caps1 t\caps0 hat the translation by the Septuagint was not a material departure from the "scope"of the whole Hebrew passage.
The "main"thought - that of doing the will of God in the place of offering sacrifice - was still retained; the opening of the ears, that is, rendering the person attentive and disposed to obey, and the preparing of a body in order to obedience, were not circumstances so unlike as to make it necessary for the apostle to re-translate the whole passage in order to the main end which he had in view. Still, I admit, that these considerations do not seem to me to be wholly satisfactory. Those who are disposed to examine the various opinions which have been entertained of this passage may find them in Kuinoel, in loc., Rosenmuller, Stuart on the Hebrews, Excursus xx., and Kennicott on Psa 40:6. Kennicott supposes that there has been a change in the Hebrew text, and that instead of the present reading -
Poole -> Heb 10:5
Poole: Heb 10:5 - -- WhereforeDio , introduceth the proof of the invalidity of legal sacrifices, and the efficacy of the one sacrifice of Christ, from Divine testimony abo...
Wherefore
He saith God the Son, who existed before his incarnation, bespeaketh God the Father, when he was coming into this world, to become a part of it, by uniting a holy human nature to the Divine, as David voucheth by the Spirit of God, Psa 40:6 .
Sacrifice and offering thou wouldest not: the bloody atoning sacrifices of bulls and goats, the peace-offerings, and thank-offerings, Lev 7:16 , and offerings of every sort without blood, required by the law of Moses, God did neither desire, require, nor delight in as in themselves propitiatory; for he never intended them to take away sins, or perfect the worshippers: see 1Sa 15:22 Isa 1:11-15 Jer 6:20 Amo 5:21,22 .
But a body hast thou prepared me: but, the Hebrew text reads, the ears hast thou bored for me. The apostle makes use here of the Greek paraphrase, a body hast thou fitted me; as giving in proper terms the sense of the former figurative expression, discovering thereby Christ’ s enitre willingness to become God’ s servant for ever, Exo 21:6 ; and that he might be so, which he could not as God the Son, simply, the Father by his Spirit did articulate him, and formed him joint by joint a body; that is, furnished him with a human nature, so as that he might perform that piece of service which God required, offering up himself a bloody sacrifice for sin, to which he was obedient, Phi 2:8 . Thus were his ears bored, which could not be if he had not been clothed with a body.
Haydock -> Heb 10:5-9; Heb 10:5
Haydock: Heb 10:5-9 - -- Therefore, Christ as it were, coming into the world, he saith, by the psalmist, (Psalm xxxix. 7. 8.) Sacrifice and oblation thou didst not desire,...
Therefore, Christ as it were, coming into the world, he saith, by the psalmist, (Psalm xxxix. 7. 8.) Sacrifice and oblation thou didst not desire, &c. That is, such sacrifices as were offered in the former law, they could not please thee, appease thy anger, nor make a sufficient reparation for sin. ---
But a [2] body thou hast fitted to me. Thou didst decree I should be made man, to suffer and die upon a cross to redeem mankind. And I as willingly understood the work of man's redemption. ---
Behold I come: in the head of the book it is written of me. [3] That is, in the volumes of the Scriptures. ---
He taketh away the first, that he may establish the second. That is, he taketh away what I first mentioned, the imperfect sacrifices of the law of Moses, that to them might succeed the sacrifice of Christ. (Witham)
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Haydock: Heb 10:5 - -- [BIBLIOGRAPHY]
Corpus autem aptasti mihi; Greek: soma de katartiso moi; i.e. according to the Septuagint but in the Hebrew aures perfodisti, or...
[BIBLIOGRAPHY]
Corpus autem aptasti mihi; Greek: soma de katartiso moi; i.e. according to the Septuagint but in the Hebrew aures perfodisti, or as in the Latin, (Psalm xxxix. 7.) perfecisti mihi. How these different expressions agree, see Estius, Cornelius a Lapide, &c.
Gill -> Heb 10:5
Gill: Heb 10:5 - -- Wherefore, when he cometh into the world, he saith,.... In Psa 40:7. This was said by David, not of himself, and his own times, for sacrifice and off...
Wherefore, when he cometh into the world, he saith,.... In Psa 40:7. This was said by David, not of himself, and his own times, for sacrifice and offering were desired and required in his times; nor was he able to do the will of God; so as to fulfil the law, and make void legal sacrifices; nor did he engage as a surety to do this; nor was it written of him in the volume of the book that he should: besides, he speaks of one that was not yet come, though ready to come, when the fulness of time should be up; and who is here spoken of as coming into the world, and who is no other than Jesus Christ; and this is to be understood, not of his coming into Judea, or the temple at Jerusalem; or out of a private, into a public life; nor of his entrance into the world to come, into heaven, into life eternal, as the Targum on Psa 40:7 paraphrases it, after he had done his work on earth, for the other world is never expressed by the world only; nor did Christ go into that to do the will of God, but to sit down there, after he had done it; besides, Christ's entrance into heaven was a going out of the world, and not into it. To which may be added, that this phrase always signifies coming into this terrene world, and intends men's coming into it at their birth; See Gill on Joh 1:9 and must be understood of Christ's incarnation, which was an instance of great love, condescension, and grace; and the, reason of it was to do what the law, and the blood of bulls and goats, could not do. For it follows,
sacrifice and offering thou wouldest not; or didst not desire and delight in, as the word
But a body hast thou prepared me; or "fitted for me"; a real natural body, which stands for the whole human nature; and is carefully expressed, to show that the human nature is not a person. This was prepared, in the book of God's purposes and decrees, and in the council and covenant of grace; and was curiously formed by the Holy Ghost in time, for the second Person, the Son of God, to clothe himself with, as the Syriac version renders it, "thou hast clothed me with a body"; and that he might dwell in, and in it do the will of God, and perform the work of man's redemption: in Psa 40:6 it is, "mine ears thou hast opened"; digged or bored, the ear being put for the whole body; for if he had not had a body prepared, he could not have had ears opened: besides; the phrase is expressive of Christ's assuming the form of a servant, which was done by his being found in fashion as a man, Phi 2:7 and of his being a voluntary servant, and of his cheerful obedience as such, the opening, or boring of the ear, was a sign, Exo 21:5. And thus by having a true body prepared for him, and a willing mind to offer it up, he became fit for sacrifice.
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expand allCommentary -- Verse Notes / Footnotes
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Heb 10:1-39
TSK Synopsis: Heb 10:1-39 - --1 The weakness of the law sacrifices.10 The sacrifice of Christ's body once offered,14 for ever hath taken away sins.19 An exhortation to hold fast th...
Combined Bible -> Heb 10:5-7
Combined Bible: Heb 10:5-7 - --Divine Incarnation
(Hebrews 10:5-7)
In the first four verses of our present chapter the apostle was moved to press upon t...
MHCC -> Heb 10:1-10
MHCC: Heb 10:1-10 - --The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, concludes that the s...
Matthew Henry -> Heb 10:1-6
Matthew Henry: Heb 10:1-6 - -- Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment...
Barclay -> Heb 10:1-10
Barclay: Heb 10:1-10 - --To the writer to the Hebrews the whole business of sacrifice was only a pale copy of what real worship ought to be. The business of religion was to b...
Constable: Heb 5:11--11:1 - --III. The High Priestly Office of the Son 5:11--10:39
The transition from exposition (4:15-5:10) to exhortation (...
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Constable: Heb 7:1--10:19 - --C. The Son's High Priestly Ministry 7:1-10:18
The great resource of Christians when tempted to apostatiz...
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