Text -- Hebrews 10:1-39 (NET)

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin? 10:3 But in those sacrifices there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. 10:5 So when he came into the world, he said, “Sacrifice and offering you did not desire, but a body you prepared for me. 10:6 “Whole burnt offerings and sin-offerings you took no delight in. 10:7 “Then I said, ‘Here I am: I have come– it is written of me in the scroll of the book– to do your will, O God.’” 10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” He does away with the first to establish the second. 10:10 By his will we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day serving and offering the same sacrifices again and again– sacrifices that can never take away sins. 10:12 But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God, 10:13 where he is now waiting until his enemies are made a footstool for his feet. 10:14 For by one offering he has perfected for all time those who are made holy. 10:15 And the Holy Spirit also witnesses to us, for after saying, 10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds,” 10:17 then he says, “Their sins and their lawless deeds I will remember no longer.” 10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh, 10:21 and since we have a great priest over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water. 10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 10:24 And let us take thought of how to spur one another on to love and good works, 10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near. 10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 10:27 but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies. 10:28 Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses. 10:29 How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people.” 10:31 It is a terrifying thing to fall into the hands of the living God. 10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 10:34 For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession. 10:35 So do not throw away your confidence, because it has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. 10:37 For just a little longer and he who is coming will arrive and not delay. 10:38 But my righteous one will live by faith, and if he shrinks back, I take no pleasure in him. 10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 10:1

Shadow ( skian ).

The contrast here between skia (shadow, shade caused by interruption of light as by trees, Mar 4:32) and eikōn (image or picture) is striking. Christ is the eikōn of God (2Co 4:4; Col 1:15). In Col 2:17 Paul draws a distinction between skia for the Jewish rites and ceremonies and sōma for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (Heb 9:11).

Robertson: Heb 10:1

Continually ( eis to diēnekes ).

See this phrase also in Heb 7:3; Heb 9:12, Heb 9:14. Nowhere else in N.T. From diēnegka (diapherō ), to bear through.

Robertson: Heb 10:1

They can ( dunantai ).

This reading leaves ho nomos a nominativus pendens (an anacoluthon). But many MSS. read dunatai (it - the law - can). For the idea and use of teleiōsai see Heb 9:9.

Robertson: Heb 10:2

Else they would not have ceased? ( epei ouk an epausanto ).

Ellipsis of condition after epei (since if they really did perfect) with the conclusion of the second-class condition (an and the aorist middle indicative of pauomai ).

Robertson: Heb 10:2

To be offered ( prospheromenai ).

Regular idiom, participle (present passive) with pauomai (Act 5:42).

Robertson: Heb 10:2

Because ( dia to ).

Dia with the accusative of the articular infinitive, "because of the having"(echein ) as to the worshippers (tous latreuontas , accusative of general reference of the articular participle), not "would have had."

Robertson: Heb 10:2

No more conscience of sins ( mēdemian eti suneidēsin hamartiōn ).

Rather "consciousness of sins"as in Heb 9:14.

Robertson: Heb 10:2

Having been once cleansed ( hapax kekatharismenous ).

Perfect passive participle of katharizō , "if they had once for all been cleansed."

Robertson: Heb 10:3

A remembrance ( anamnēsis ).

A reminder. Old word from anamimnēskō , to remind, as in Luk 22:19; 1Co 11:24.

Robertson: Heb 10:4

Should take away ( aphairein ).

Present active infinitive of aphaireō . Old verb and common in N.T., only here and Rom 11:27 with "sins". Cf. Heb 9:9.

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 is quoted. The text of the lxx is followed in the main which differs from the Hebrew chiefly in having sōma (body) rather than ōtia (ears). The lxx translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could"(Moffatt). So the writer of Hebrews "argues that the Son’ s offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made"(Davidson).

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, equip. Using sōma (body) for ōtia (ears) does not change the sense, for the ears were the point of contact with God’ s will.

Robertson: Heb 10:6

Thou hadst no pleasure ( ouk eudokēsas ).

First aorist active indicative of eudokeō , common for God’ s good pleasure (Mat 3:17). God took no pleasure in the animal offering (thusian ), the meal-offering (prosphoran ), the burnt-offering (holokautōmata ), the sin-offering (peri hamartias , concerning sin).

Robertson: Heb 10:7

Then ( tote ).

When it was plain that God could not be propitiated by such sacrifices.

Robertson: Heb 10:7

Lo, I am come ( Idou hēkō ).

The Messiah is represented as offering himself to do God’ s will (tou poiēsai to thelēma sou , the genitive articular infinitive of purpose).

Robertson: Heb 10:7

In the roll of the book it is written of me ( en kephalidi bibliou gegraptai peri emou ).

Stands written (gegraptai , perfect passive indicative). Kephalis is a diminutive of kephalē (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ’ s higher sacrifice"(Moffatt).

Robertson: Heb 10:8

Saying above ( anōteron legōn ).

Christ speaking as in Heb 10:5. "Higher up"(anōteron , comparative of anō , up) refers to Heb 10:5, Heb 10:6 which are quoted again.

Robertson: Heb 10:9

The which ( haitines ).

"Which very things"(thusiai ).

Robertson: Heb 10:9

Then hath he said ( tote eirēken ).

That is Christ. Perfect active indicative with which compare tote eipon (second aorist active) in Heb 10:7 which is quoted again.

Robertson: Heb 10:9

He taketh away the first ( anairei to prōton ).

Present active indicative of anaireō , to take up, to abolish, of a man to kill (Mat 2:16). By "the first"(to prōton ) he means the system of animal sacrifices in Heb 10:8.

Robertson: Heb 10:9

That he may establish the second ( hina to deuteron stēsēi ).

Purpose clause with hina and the first aorist active (transitive) subjunctive of histēmi , to place. By "the second"(to deuteron ) he means doing God’ s will as shown in Heb 10:9 (following Heb 10:8). This is the author’ s exegesis of the Psalm.

Robertson: Heb 10:10

We have been sanctified ( hēgiasmenoi esmen ).

Periphrastic perfect passive indicative of hagiazō , to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ’ s offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God"(Denney, The Death of Christ , p. 234).

Robertson: Heb 10:11

Standeth ( hestēken ).

Perfect active indicative of histēmi (intransitive), vivid picture.

Robertson: Heb 10:11

Ministering and offering ( leitourgōn kai prospherōn ).

Present active participles graphically describing the priest.

Robertson: Heb 10:11

Take away ( perielein ).

Second aorist active infinitive of periaireō , old verb to take from around, to remove utterly as in Act 27:20.

Robertson: Heb 10:12

When he had offered ( prosenegkas ).

Second aorist active participle (with first aorist ending -as in place of -on ) of prospherō , single act in contrast to present participle prospherōn above.

Robertson: Heb 10:12

One sacrifice ( mian thusian ).

This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass"is the sacrifice of Christ’ s body repeated explain this verse.

Robertson: Heb 10:12

For ever ( eis to diēnekes ).

Can be construed either with mian thusian or with ekathisen (sat down). See Heb 1:3 for ekathisen .

Robertson: Heb 10:13

Henceforth expecting ( to loipon ekdechomenos ).

"For the rest"or "for the future"(to loipon , accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (Joh 16:33; 1Co 15:24-28).

Robertson: Heb 10:13

Till his enemies be made ( heōs tethōsin hoi echthroi autou ).

Purpose and temporal clause with heōs and the first aorist passive subjunctive of tithēmi . He quotes Psa 110:1 again.

Robertson: Heb 10:14

He hath perfected ( teteleiōken ).

Perfect active indicative of teleioō . He has done what the old sacrifices failed to do (Heb 10:1).

Robertson: Heb 10:14

Them that are sanctified ( tous hagiazomenous ).

Articular participle (accusative case) present passive of hagiazō (note perfect in Heb 10:10) either because of the process still going on or because of the repetition in so many persons as in Heb 2:11.

Robertson: Heb 10:15

And the Holy Ghost also beareth witness to us ( marturei de hēmin kai to pneuma to hagion ).

Martureō is common in Philo for Scripture quotation. The author confirms his interpretation of Psa 40:7-9 by repeating from Jeremiah (Jer 31:31.) what he had already quoted (Heb 8:8-12).

Robertson: Heb 10:15

After he hath said ( meta to eirēkenai ).

Accusative case after meta of the articular infinitive perfect active, "after the having said."

Robertson: Heb 10:16

With them ( pros autous ).

The author changes tōi oikōi Israel (Heb 8:10) thus without altering the sense. He also changes the order of "heart"(kardias ) and "mind"(dianoian ) from that in Heb 8:10.

Robertson: Heb 10:17

@@Here again the writer adds "their iniquities"(tōn anomiōn ) to "sins"of Heb 8:12 and reads mnēsthēsomai (first future passive) with ou mē rather than mnēsthō (first aorist passive subjunctive) of Heb 8:12 (the more common idiom). It is uncertain also whether the writer means Heb 10:17 to be the principal clause with Heb 10:15, Heb 10:16 as subordinate or the whole quotation to be subordinate to meta to eirēkenai of Heb 10:15 with anacoluthon in Heb 10:18. At any rate Heb 10:17 in the quotation does not follow immediately after Heb 10:16 as one can see in Heb 8:10-12 (skipping part of Heb 8:10 and all of Heb 8:11).

Robertson: Heb 10:18

There is no more offering for sin ( ouketi prosphora peri hamartias ).

This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18). As Jeremiah had prophesied, there is actually remission (aphesis , removal) of sins. Repetition of the sacrifice is needless.

Robertson: Heb 10:19

Having therefore ( echontes oun ).

The author now gives a second (the first in Heb 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Heb 10:19-25) coupled with an earnest exhortation like that in Heb 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3).

Robertson: Heb 10:19

Boldness ( parrēsian ).

This is the dominant note all through the Epistle (Heb 3:6; Heb 4:16; Heb 10:19, Heb 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour.

Robertson: Heb 10:19

Into the holy place ( tōn hagiōn ).

That is, the heavenly sanctuary where Jesus is (Heb 6:18-20). This is the better sanctuary (Heb 9:1-12).

Robertson: Heb 10:19

By the blood of Jesus ( en tōi haimati Iēsou ).

This is the better sacrifice just discussed (9:13-10:18).

Robertson: Heb 10:20

By the way which he dedicated for us ( hēn enekainisen hēmin hodon ).

This "new"(prosphaton , freshly killed, newly made, from pros and the root of phatos , in the papyri, only here in N.T.) and "living"(zōsan ) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God’ s promise of the "New Covenant"(Heb 8:7-13) in Jeremiah. The language is highly symbolic here and "through the veil"here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (Heb 6:20). Some do take "veil"here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (Joh 1:18; Joh 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Heb 2:17.; Heb 4:16).

Robertson: Heb 10:21

A great priest ( hierea megan ).

As has been shown in 4:14-7:28.

Robertson: Heb 10:21

Over the house of God ( epi ton oikon tou theou ).

As God’ s Son (Heb 3:5.).

Robertson: Heb 10:22

Let us draw near ( proserchōmetha ).

Present middle volitive subjunctive as in Heb 4:16 with which exhortation the discussion began. There are three exhortations in Heb 10:22-25 (Let us draw near, proserchōmetha , let us hold fast, katechōmen , let us consider one another, katanoōmen allēlous ). Four items are added to this first exhortation.

Robertson: Heb 10:22

With a true heart ( meta alēthinēs kardias ).

With loyalty and fealty.

Robertson: Heb 10:22

In fulness of faith ( en plērophoriāi pisteōs ).

See Heb 6:11 for this very phrase.

Robertson: Heb 10:22

Having our hearts sprinkled from an evil conscience ( rerantismenoi tas kardias apo suneidēseōs ponēras ).

Perfect passive participle of rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Heb 9:18-22) and the shedding of Christ’ s blood for the cleansing of our consciences (Heb 10:1-4). Cf. 1Pe 1:2 for "the sprinkling of the blood of Jesus Christ."

Robertson: Heb 10:22

Our body washed with pure water ( lelousmenoi to sōma hudati katharōi ).

Perfect passive (or middle) of louō , old verb to bathe, to wash. Accusative also retained if passive. Hudati can be either locative (in) or instrumental (with). See Eph 5:26; Tit 3:5 for the use of loutron . If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

Robertson: Heb 10:23

Let us hold fast ( katechōmen ).

Present (keep on holding fast) active volitive subjunctive of katechō as in Heb 3:6, Heb 3:14.

Robertson: Heb 10:23

That it waver not ( aklinē ).

Common compound adjective (alpha privative and klinō , unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair.

Robertson: Heb 10:23

That promised ( ho epaggeilamenos ).

First aorist middle articular participle of epaggellō . This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Heb 6:13.; Heb 8:6). The ministry of Jesus rests upon "better promises."How better? God is "faithful,"but he made the other promises also. We shall see.||

Robertson: Heb 10:24

Let us consider one another ( katanoōmen allēlous ).

Present (keep on doing so) active volitive subjunctive of katanoeō . The verb used about Jesus in Heb 3:1.

Robertson: Heb 10:24

To provoke ( eis paroxusmon ).

Our very word "paroxysm,"from paroxunō (para ,oxunō from oxus , sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Act 15:39 the word is used of irritation or contention as in the lxx and Demosthenes. Hippocrates uses it for "paroxysm"in disease (so in the papyri).

Robertson: Heb 10:24

Unto love and good works ( agapēs kai kalōn ergōn ).

Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2Co 8:1-7).

Robertson: Heb 10:25

Not forsaking ( mē egkataleipontes ).

"Not leaving behind, not leaving in the lurch"(2Ti 4:10).

Robertson: Heb 10:25

The assembling of yourselves together ( tēn episunagōgēn heautōn ).

Late double compound from episunagō , to gather together (sun ) besides (epi ) as in Mat 23:37; Luk 17:27. In N.T. only here and 2Th 2:1. In an inscription 100 b.c. for collection of money (Deissmann, Light , etc., p. 103).

Robertson: Heb 10:25

As the custom of some is ( kathōs ethos tisin ).

"As is custom to some."For ethos (custom) see Luk 22:39; Joh 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now.

Robertson: Heb 10:25

So much the more as ( tosoutōi mallon hosōi ).

Instrumental case of measure or degree, "by so much the more as,"both with tosoutōi and hosōi .

Robertson: Heb 10:25

The day drawing nigh ( eggizousan tēn hēmeran ).

The Second Coming of Christ which draws nearer all the time (Rom 13:12).

Robertson: Heb 10:26

If we sin willfully ( hekousiōs hamartanontōn hēmōn ).

Genitive absolute with the present active participle of hamartanō , circumstantial participle here in a conditional sense.

Robertson: Heb 10:26

After that we have received ( meta to labein ).

"After the receiving"(accusative case of the articular infinitive second aorist active of lambanō after meta ).

Robertson: Heb 10:26

Knowledge ( epignōsin ).

"Full knowledge,"as in Heb 6:4.

Robertson: Heb 10:26

There remaineth no more ( ouketi apoleipetai ).

"No longer is there left behind"(present passive indicative as in Heb 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18).

Robertson: Heb 10:27

Expectation ( ekdochē ).

Usually reception or interpretation from ekdechomai (Heb 11:10), only here in N.T. and in unusual sense like prosdokia , like apekdechomai (Rom 8:19, Rom 8:23, Rom 8:25), this sense apparently "coined by the writer"(Moffatt) from his use of ekdechomai in Heb 10:13. The papyri have it in the sense of interpretation.

Robertson: Heb 10:27

A fierceness of fire ( puros zēlos ).

An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isa 26:11; Zep 1:18; Psa 79:5. See also 2Th 1:8-10 for a like picture of destined doom.

Robertson: Heb 10:27

Devour ( esthiein ).

"To eat"(figuratively), present active infinitive.

Robertson: Heb 10:27

The adversaries ( tous hupenantious ).

Old double compound adjective (hupo ,en ,antios ), in N.T. only here and Col 2:14. Those directly opposite.

Robertson: Heb 10:28

Hath set at naught ( athetēsas ).

First aorist active participle of atheteō , late compound, very common in lxx, from alpha privative and tithēmi , to render null and void, to set aside, only here in Hebrews (see Mar 7:9), but note athetēsis (Heb 7:18; Heb 9:26).

Robertson: Heb 10:28

Without mercy ( chōris oiktirmōn ).

See 2Co 1:3. This was the law (Deu 17:6) for apostates.

Robertson: Heb 10:28

On the word of two or three ( epi dusin ē trisin ).

"On the basis of two or three."For this use of epi with the locative see Heb 9:17.

Robertson: Heb 10:29

How much ( posōi ).

Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel’ s seven rules for exegesis"(Moffatt).

Robertson: Heb 10:29

Think ye ( dokeite ).

An appeal to their own sense of justice about apostates from Christ.

Robertson: Heb 10:29

Sorer ( cheironos ).

"Worse,"comparative of kakos (bad).

Robertson: Heb 10:29

Punishment ( timōrias ).

Genitive case with axiōthēsetai (first future passive of axioō , to deem worthy). The word timōria originally meant vengeance. Old word, in lxx, only here in N.T.

Robertson: Heb 10:29

Who hath trodden under foot the Son of God ( ho ton huion tou theou katapatēsas ).

First aorist active articular participle of katapateō , old verb (Mat 5:13) for scornful neglect like Zec 12:3. See same idea in Heb 6:6.

Robertson: Heb 10:29

Wherewith he was sanctified ( en hōi hēgiasthē ).

First aorist passive indicative of hagiazō . It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Heb 6:4-8).

Robertson: Heb 10:29

An unholy thing ( koinon ).

Common in the sense of uncleanness as Peter used it in Act 10:14. Think of one who thus despises "the blood of Christ wherewith he was sanctified."And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house"religion!

Robertson: Heb 10:29

Hath done despite ( enubrisas ).

First aorist active participle of enubrizō , old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Heb 6:4).

Robertson: Heb 10:30

We know him that said ( oidamen ton eiponta ).

God lives and is true to his word. He quotes Deu 32:35 (cf. Rom 12:19). For ekdikēsis see Luk 18:7. God is the God of justice. He is patient, but he will punish.

Robertson: Heb 10:30

And again ( kai palin ).

Deu 32:36.

Robertson: Heb 10:31

A fearful thing ( phoberon ).

Old adjective (from phobeō , to frighten). In N.T. only in Heb. (Heb 10:27, Heb 10:31; Heb 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers.

Robertson: Heb 10:31

To fall ( to empesein ).

"The falling"(articular infinitive second aorist active of empiptō , to fall in, followed here by eis ). We are not dealing with a dead or an absentee God, but one who is alive and alert (Heb 3:12).

Robertson: Heb 10:32

Call to remembrance ( anamimnēskesthe ).

Present middle imperative of anamimnēskō , as in 2Co 7:15 "remind yourselves."The former days were some distance in the past (Heb 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others.

Robertson: Heb 10:32

After ye were enlightened ( phōtisthentes ).

First aorist passive participle of phōtizō in the same sense as in Heb 6:4 (regeneration) and like "the full knowledge of the truth"in Heb 10:26.

Robertson: Heb 10:32

Conflict ( athlēsin ).

Late word from athleō , to engage in a public contest in the games (2Ti 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Heb 2:10 for the benefit of "sufferings"in training.

Robertson: Heb 10:33

Partly ( touto men )

and partly (touto de ). Accusative of general reference (touto ) with men and de for contrast.

Robertson: Heb 10:33

Being made a gazing-stock ( theatrizomenoi ).

Late verb to bring upon the stage, to hold up to derision. See Paul’ s use of theatron of himself in 1Co 4:9.

Robertson: Heb 10:33

By reproaches and afflictions ( oneidismois te kai thlipsesin ).

Instrumental case. See Rom 15:3.

Robertson: Heb 10:33

Partakers ( koinōnoi ).

Partners (Luk 5:10) with those (tōn objective genitive).

Robertson: Heb 10:33

So used ( houtōs anastrephomenōn ).

Present middle articular participle of anastrephō , to conduct oneself (2Co 1:12).

Robertson: Heb 10:34

Ye had compassion on ( sunepathēsate ).

First aorist active indicative of sunpatheō , old verb to have a feeling with, to sympathize with.

Robertson: Heb 10:34

Them that were in bonds ( tois desmiois ).

Associative instrumental case, "with the prisoners"(the bound ones). Used of Paul (Eph 3:1; 2Ti 1:8).

Robertson: Heb 10:34

Took joyfully ( meta charas prosedexasthe ).

First aorist middle (indirect) indicative, "ye received to yourselves with joy."See Rom 13:1, Rom 13:3; Rom 15:7.

Robertson: Heb 10:34

The spoiling ( tēn harpagēn ).

"The seizing,""the plundering."Old word from harpazō . See Mat 23:35.

Robertson: Heb 10:34

Of your possessions ( tōn huparchontōn humōn ).

"Of your belongings."Genitive of the articular present active neuter plural participle of huparchō used as a substantive (cf. humōn genitive) as in Mat 19:21.

Robertson: Heb 10:34

That ye yourselves have ( echein heautous ).

Infinitive (present active of echō ) in indirect discourse after ginōskontes (knowing) with the accusative of general reference (heautous , as to yourselves), though some MSS omit heautous , some have heautois (dative, for yourselves), and some en heautois (in yourselves). The predicate nominative autoi could have been used agreeing with ginōskontes (cf. Rom 1:22).

Robertson: Heb 10:34

A better possession ( kreissona huparxin ).

Common word in the same sense as ta huparchonta above, in N.T. only here and Act 2:45. In place of their plundered property they have treasures in heaven (Mat 6:20).

Robertson: Heb 10:34

Abiding ( menousan ).

Present active participle of menō . No oppressors (legal or illegal) can rob them of this (Mat 6:19.).

Robertson: Heb 10:35

Cast not away therefore your boldness ( mē apobalēte oun tēn parrēsian humōn ).

Prohibition with mē and the second aorist active subjunctive of apoballō . Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and Mar 10:50 in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall katechōmen in Heb 10:23.

Robertson: Heb 10:36

Which ( hētis ).

Your boldness of Heb 10:35.

Robertson: Heb 10:36

Recompense of reward ( misthapodosian ).

Late double compound, like misthapodotēs (Heb 11:6), from misthos (reward, wages) and apodidōmi , to give back, to pay (repay). In N.T. only here, Heb 2:2; Heb 11:26.

Robertson: Heb 10:36

Of patience ( hupomonēs ).

Old word for remaining under trial (Luk 8:15). This was the call of the hour then as now.

Robertson: Heb 10:36

Having done the will of God ( to thelēma tou theou ).

This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong.

Robertson: Heb 10:36

That ye may receive the promise ( hina komisēsthe tēn epaggelian )

Purpose clause with hina and the first aorist middle subjunctive of komizō , old verb to carry (Luk 7:37), in the middle to get back one’ s own (Mat 25:27), to receive. See also Heb 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.

Robertson: Heb 10:37

A very little while ( mikron hoson hoson ).

From Isa 26:20 as an introduction to the quotation from Hab 2:3.

Robertson: Heb 10:37

He that cometh ( ho erchomenos ).

The article ho is added to erchomenos in Hab 2:3 and is given here a Messianic application.

Robertson: Heb 10:38

If he shrink back ( ean huposteilētai ).

Condition of third class with ean and the first aorist middle subjunctive of hupostellō , old verb to draw oneself under or back, to withdraw, as already in Act 20:20, Act 20:27; Gal 2:12. See Rom 1:17 for the quotation also of "the just shall live by faith."

Robertson: Heb 10:39

But we ( hēmeis de ).

In contrast to renegades who do flicker and turn back from Christ.

Robertson: Heb 10:39

Of them that shrink back unto perdition ( hupostolēs eis apōleian ).

Predicate genitive of hupostolē , as in Heb 12:11, from hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T.

Robertson: Heb 10:39

Unto the saving of the soul ( eis peripoiēsin psuchēs ).

Old word from peripoieō , to reserve, to preserve (Luk 17:33) to purchase (Act 20:28). So here preserving or saving one’ s life as in Plato, but possession in Eph 1:14, obtaining in 1Th 4:9. Papyri have it in sense of preservation.

Vincent: Heb 10:1

The arrangement of the verse is much disputed. Rend. " The law, with the same sacrifices which they continually renew year by year, can never make the comers thereunto perfect."

A shadow ( σκιὰν )

The emphasis is on this thought. The legal system was a shadow. Σκιὰ is a rude outline , an adumbration , contrasted with εἰκὼν , the archetypal or ideal pattern . Σκιὰ does not accurately exhibit the figure itself. Comp. Heb 8:5.

Vincent: Heb 10:1

Of good things to come ( τῶν μελλόντων ἀγαθῶν )

From the point of view of the law.

Vincent: Heb 10:1

The very image of the things ( αὐτὴν τὴν εἰκόνα τῶν πραγμάτων )

For εἰκὼν image , see on Rev 13:14; see on Phi 2:7. Πραγμάτων things expresses a little more distinctly than μελλόντων the idea of facts and realities .

Vincent: Heb 10:1

Can ( δύναται )

Δύναται might be expected with ὁ νόμος the law as the subject. If δύναται , the plural, is retained, the clause the law - image of the things must be taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests: " The priests can never," etc. It is better to read δύναται in the singular, with Tischendorf, Westcott and Hort, and Weiss.

Vincent: Heb 10:1

Continually ( εἰς τὸ διηνεκὲς )

See on Heb 7:3, and comp. Heb 10:12, Heb 10:14. Const. with offer .

Vincent: Heb 10:2

To be offered ( προσφερόμεναι )

The present participle brings out more forcibly the continuous repetition: " Ceased being offered ."

Vincent: Heb 10:3

A remembrance of sins ( ἀνάμνησις ἁμαρτιῶν )

Each successive sacrifice was a fresh reminder of sins to be atoned for; so far were the sacrifices from satisfying the conscience of the worshipper. Ἀνάμνησις , lit. a calling to mind . Comp. Heb 10:17, and see lxx, Num 5:15.

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, 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 ( θυσίαν καὶ προσφορὰν )

The animal-offering and the meal-offering.

Vincent: Heb 10:6

Burnt offerings and sacrifices for sin ( ὁλοκαυτώματα καὶ περὶ ἁμαρτίας )

The burnt-offering and the sin-offering.

Vincent: Heb 10:7

In the volume of the book ( ἐν κεφαλίδι βιβλίου )

Κεφαλίς , N.T.o , is a diminutive, meaning little head . Lat. capitellum or capitulum . The extremity or end , as the capital of a column. See Exo 26:32, Exo 26:37. Sometimes the column itself, as Exo 40:18; Num 3:36. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited. A roll of parchment , a book-roll , Eze 2:9. Meaning here the Scriptures of the O.T. for Hebrew îְâִìָּä . Κεφαλίς is found in lxx with βιβλίου book , only Eze 2:9; Psa 39:7. For, βιβλίον book , see on 2Ti 4:13.

Vincent: Heb 10:8

Above when he said ( ἀνώτερον λέγων )

Lit. saying above . Introducing a partial repetition of the quotation.

Vincent: Heb 10:9

He taketh away the first that he may establish the second

Removes that which God does not will, the animal sacrifice, that he may establish that which God does will, the offering of an obedient will.

Vincent: Heb 10:10

By the which will ( ἐν ᾧ θελήματι )

The will of God as fulfilled in Christ.

Vincent: Heb 10:10

We are sanctified ( ἡγιασμένοι )

Lit. we are having been sanctified ; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (Heb 12:10).

Vincent: Heb 10:10

Once for all ( ἐφάπαξ )

Const. with are sanctified . The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ's one offering " perfected forever them that are sanctified" (Heb 10:14). This thought is elaborated in Heb 10:11-14.

Vincent: Heb 10:11

Every priest ( πᾶς )

Suggesting many priests. Comp. Heb 7:23.

Vincent: Heb 10:11

Standeth ( ἕστηκεν )

Servile attitude, contrasted with that of the exalted Savior, Heb 1:3.

Vincent: Heb 10:11

Daily - often - the same

The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all.

Vincent: Heb 10:11

Take away ( περιελεῖν )

Only here in connection with sin. See on 2Co 3:16. The verb literally means to strip off all round . See Gen 41:42 (of a ring): Gen 38:14; Deu 21:13 (of clothes). Comp. εὐπερίστατος , Heb 12:1, see note, and περίκειται ἀσθένειαν is compassed about with weakness , Heb 5:2. See also clothed with shame , and with cursing , Psa 35:26; Psa 109:18.

Vincent: Heb 10:12

Forever ( εἰς τὸ διηνεκὲς )

Const. with offered . The reason appears in Heb 10:14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often . This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result.

Vincent: Heb 10:14

He hath perfected forever ( τετελείωκεν εἰς τὸ διηνεκές )

Note the continued emphasis upon the τελείωσις perfection. Comp. Heb 7:11, Heb 7:19; Heb 9:9; Heb 10:1; Heb 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice.

Vincent: Heb 10:15-17

Repetition of the passage already cited from Jeremiah in Heb 8:10-12. The nerve of the citation is Heb 10:17.

Vincent: Heb 10:18

There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends.

Vincent: Heb 10:19

To enter into the holiest ( εἰς τὴν εἴσοδον τῶν ἁγίων )

Lit. for the entering of the holiest . The phrase παρρησία εἰς boldness unto , N.T.o . Παρρησία with περὶ concerning , Joh 16:25; with πρὸς with reference to, 2Co 7:4; 1Jo 3:21; 1Jo 5:14. Ἔισοδος in N.T. habitually of the act of entering.

Vincent: Heb 10:19

By the blood ( ἐν τῷ αἵματι )

Lit. " in the blood" : in the power or virtue of.

Vincent: Heb 10:20

By a new and living way which he hath consecrated for us ( ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν )

The A.V. is wrong. Ἣν which is to be construed with εἴσοδον entrance . Thus: " having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living." For ἐνεκαίνισεν see on Heb 9:18. The way must be opened , for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deu 20:5; 1Sa 11:14; 1Ki 8:63; 2Ch 15:8. Πρόσφατον new , N.T.o . In lxx, see Num 6:3; Deu 32:17; Psa 80:9; Ecc 1:9. The derivation appears to be πρὸς near to , and φατός slain (from πέμφαμαι , the perfect of φένειν to kill ). According to this the original sense would be newly-slain ; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh ; of anger which has not had time to cool. Later the meaning was weakened into new . Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Heb 9:8. Ζῶσαν living . A living way seems a strange expression, but comp. Peter's living stones , 1Pe 2:5. Christ styles himself both way and life . The bold figure answers to the fact. The new way is through a life to life.

Vincent: Heb 10:20

Through the veil ( διὰ τοῦ καταπετάσματος )

The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself.

Vincent: Heb 10:20

That is to say his flesh ( τοῦτ ' ἔστιν τῆς σαρκὸς αὐτοῦ )

Const. with veil : the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Heb 2:9-18; Heb 5:7-9; Heb 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Heb 6:20.

Vincent: Heb 10:21

A high priest ( ἱερέα μέγαν )

Lit. a great priest . Comp. Lev 21:10, lxx. Not merely = ἀρχιερεὺς high priest , but emphasizing Christ's superior greatness as high priest.

Vincent: Heb 10:21

House of God ( οἶκον τοῦ θεοῦ )

In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1Ti 3:15, and so 1Pe 4:17. Here the whole Christian family. Comp. 1Co 3:16, 1Co 3:17; 2Co 6:16; Eph 2:22.

Vincent: Heb 10:22

Let us draw near ( προσερχώμεθα )

See on Heb 4:16.

Vincent: Heb 10:22

With a true heart ( μετὰ ἀληθινῆς καρδίας )

A right and genuine inward attitude toward God. For the phrase comp. lxx, Isa 38:3. N.T.o . For ἀληθινῆς see on Joh 1:9, and comp. Heb 8:2; Heb 9:24. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity . Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest, - gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship.

Vincent: Heb 10:22

In full assurance of faith ( ἐν πληροφορίᾳ πίστεως )

Full conviction engendered by faith. See on Heb 6:11. Faith is the basis of all right relation to God.

Vincent: Heb 10:22

Sprinkled from an evil conscience ( ῥεραντισμένοι - ἀπὸ συνειδήσεως πονηρᾶς )

This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Heb 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1Pe 2:5, 1Pe 2:9; Exo 19:6; Isa 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Heb 13:15. For sprinkled , see on 1Pe 1:2.

Vincent: Heb 10:22

Bodies washed ( λελουσμένοι τὸ σῶμα )

Also typological. Most, expositors refer to baptism. The most significant passage in that direction is 1Pe 3:21; comp. Eph 5:26; Tit 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God.

Vincent: Heb 10:23

Profession of our faith ( τὴν ὁμολογίαν τῆς ἐλπίδος )

Rend. " confession of our hope." Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2Co 9:13, and comp. notes on 1Ti 6:12, 1Ti 6:13. The phrase confession of hope N.T.o . They are steadfastly to confess their hope in God's promise and salvation. Comp. Heb 3:6; Heb 6:11, Heb 6:18; Heb 7:19. Hope is here = the object of hope .

Vincent: Heb 10:23

Without wavering ( ἀκλινῆ )

N.T.o .

Vincent: Heb 10:24

Let us consider one another ( κατανοῶμεν ἀλλήλους )

Take careful note of each other's spiritual welfare. For the verb see on Jam 1:23. It denotes attentive , continuous care. Comp. Heb 3:1.

Vincent: Heb 10:24

To provoke ( εἰς παροξυσμὸν )

Lit. with a view to incitement . Only here and Act 15:39. From παροξύνειν to sharpen . Hence to stimulate . In Act 15:39, the result of provocation; irritation or contention . Here the act of incitement. Twice in lxx, Deuteronomy 29:28 (Deu 29:27); Jeremiah 39:3, 7 (Jer 32:3, Jer 32:7); for the Hebrew ÷ֶöֶó anger , wrath , altercation . The Hebrew derivation is from ÷ָöַֽó a splinter . The new economy demands mutual care on the part of the members of the Christian community. Comp. 1Co 12:25. They must stir up each other's religious affections and ministries.

Vincent: Heb 10:25

The assembling of ourselves together ( ἐπισυναφωγὴν ἑαυτῶν )

Επισυναγωγή only here and 2Th 2:1, see note. The act of assembling, although some explain assembly . The antithesis is, " not forsaking assembling, but exhorting in assembly." Lünemann aptly says that the idea of apostasy which would be conveyed by the rendering assembly or congregation is excluded by ἔθος habit or custom , which implies an often recurring act on the part of the same persons.

Vincent: Heb 10:25

As the manner of some is ( καθὼς ἔθος τισίν )

For manner rend. custom . Lit. as is custom unto some . Ἔθος mostly in Luke and Acts. Comp. Luk 1:9; Joh 19:40.

Vincent: Heb 10:25

Ye see the day approaching ( βλέπετε ἐγγίζουσαν τὴν ἡμέραν )

The day of Christ's second coming, bringing with it the judgment of Israel. He could say " ye see," because they were familiar with Christ's prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the Jewish war.

Vincent: Heb 10:26

We sin willfully ( ἑκουσίως ἁμαρτανόντων ἡμῶν )

Ἑκουσίως willfully , only here and 1Pe 5:2. Comp. Phm 1:14, κατ ' ἑκούσιον of free will . See lxx, Num 15:3. The willful sin is the abandonment of Christianity for Judaism.

Vincent: Heb 10:26

The knowledge ( ἐπίγνωσιν )

Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth , see on 1Ti 2:4. The truth is the revelation through Christ.

Vincent: Heb 10:26

There remaineth no more sacrifice for sins ( οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία )

Of course not. For the Levitical sacrifices are abolished. It is Christ's sacrifice or none.

Vincent: Heb 10:27

But a certain fearful looking for ( φοβερὰ δέ τις ἐκδοχὴ )

Rend. " a kind of fearful expectation." Ἐκδοχὴ N.T.o , o lxx.

Vincent: Heb 10:27

Fiery indignation ( πυρὸς ζῆλος )

For ζῆλος see on Jam 3:14. The radical idea of the word is ferment of spirit (ζεῖν to boil ; see Act 18:25; Rom 12:11). This idea takes on different aspects in ζῆλος , as indignation , Act 5:17; zeal , Joh 2:17; Rom 10:2; 2Co 7:7; 2Co 11:2; Phi 3:6; envy , Rom 13:13; 1Co 3:3; Gal 5:20. In the last sense often with ἔπις strife . The phrase fiery indignation , lit. indignation of fire (N.T.o ) is an adaptation from Isa 26:11.

Vincent: Heb 10:27

The adversaries ( τοὺς ὑπεναντίους )

Only here and Col 2:14. Often in lxx.

Vincent: Heb 10:28

He that despised ( ἀφετήσας τις )

Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ἀθέτησις only in Hebrews. See Heb 7:18; Heb 9:26.

Vincent: Heb 10:28

Died ( ἀποθνήσκει )

Lit. dieth . According to the ordinance as it now stands in the law.

Vincent: Heb 10:28

Without mercy ( χωρὶς οἰκτιρμῶν )

The phrase N.T.o . For the noun see on 2Co 1:3.

Vincent: Heb 10:28

Under two or three witnesses ( ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν )

As in lxx, Deu 17:6. Ἐπὶ with dative signifying on condition of two or three witnesses testifying. Comp. 1Ti 5:17, where the same phrase occurs with the genitive, before , in the presence of . Comp. also Deu 19:15.

Vincent: Heb 10:29

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."

Vincent: Heb 10:29

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.

Vincent: Heb 10:29

Trodden under foot ( καταπατήσας )

Only here in Hebrews. o P. 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.

Vincent: Heb 10:29

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; Jud 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.

Vincent: Heb 10:29

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.

Vincent: Heb 10:30

We know him that hath said ( οἴδαμεν γὰρ τὸν εἰπόντα )

The retribution (τιμωρία ) is certain, because assured by the word of God in Scripture.

Vincent: Heb 10:30

Vengeance ( ἐκδίκησις )

An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the lxx of Deu 32:35. The second citation is literally from lxx of Deu 32:36.

Vincent: Heb 10:31

To fall, etc.

Comp. lxx, 2Sa 24:14; Sir. 2:18.

Vincent: Heb 10:31

Of the living God

The living God, revealed in the living Christ, will not suffer his sacrificial gift and his covenant to be slighted and insulted with impunity. See on Heb 3:12.

Vincent: Heb 10:32

After ye were illuminated ( φωτισθέντες )

See on Heb 6:4.

Vincent: Heb 10:32

A great fight ( πολλὴν ἄθλησιν )

Ἄθλησις N.T.o , o lxx. See on ἀλθῆ strive , 2Ti 2:5. See Introduction, on the allusions in the epistle to persecution.

Vincent: Heb 10:33

Whilst ye were made a gazing-stock ( θεατριζόμενοι )

N.T.o . o lxx, o Class. Lit. exhibited in the theater . Comp. 1Co 4:9.

Vincent: Heb 10:33

Whilst ye became companions ( κοινωνοὶ γενηθέντες )

Rend. by becoming partakers . More than companionship is implied. For κοινωνοὶ see on Luk 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1Ti 5:22; 1Pe 4:13; 2Jo 1:11; 1Co 10:18; 2Co 1:7; Phm 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Rom 12:13; see on Rom 15:27; see on Phi 4:15.

Vincent: Heb 10:33

Of them that were so used ( τῶν οὕτως ἀναστρφομένων )

Rend. " of them that fared thus." Others render " who conducted themselves thus" ; endured their persecutions, so bravely. But the οὕτως can refer only to made a gazing-stock .

Vincent: Heb 10:34

For ye had compassion of me in my bonds ( καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε )

Entirely wrong, following T.R. τοῖς δεσμοῖς μου . Rend. " ye had compassion on the prisoners." So Vulg. vinctis compassi estis . The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle.

Vincent: Heb 10:34

Took joyfully ( μετὰ χαρᾶς προσεδέξασθε )

The verb primarily to receive to one's self , accept , as here. Comp. Luk 15:2; Phi 2:29. Mostly, in N.T. however, to wait for , expect , as Mar 15:43; Luk 2:25, Luk 2:38; Act 23:21.

Vincent: Heb 10:34

Spoiling ( ἁρπαγὴν )

Only here Mat 23:25; Luk 11:39. Allied with ἁρπάζειν to snatch away .

Vincent: Heb 10:34

Of your goods ( τῶν ὑπαρχόντων ὑμῶν )

The verb ὑπάρχειν means originally to begin , or begin to be ; hence of anything that has begun to be, to come forth , be there ; then simply to be . Accordingly the phrase ὑπάρχει μοὶ τι means there is something to me , I have something . See Act 3:6; Act 4:37; Act 28:7. Hence τὰ ὑπάρχοντα things which are to one ; possessions , goods . See Mat 19:21; Mat 24:27; Luk 8:3; Act 4:32.

Vincent: Heb 10:34

Knowing in yourselves that ye have, etc. ( γινώσκοντες ἔχειν ἑαυτοὺς )

Rend. " knowing that ye yourselves have a better," etc. The A.V. follows T.R. ἐν ἑαυτοῖς . Ye yourselves in contrast with your spoilers.

Vincent: Heb 10:34

Substance ( ὕπαρξιν )

Only here and Act 2:45. Occasionally in lxx. Rend. possession .

Vincent: Heb 10:35

Confidence ( τὴν παρρησίαν )

Rend. boldness . The boldness and courage which you manifested under persecution.

Vincent: Heb 10:36

Ye might receive the promise ( κομίσησθε τὴν ἐπαγγελίαν )

Comp. Heb 11:13, Heb 11:39, and see on 1Pe 1:8. The verb implies, not mere obtaining , but receiving and carrying away for use and enjoyment.

Vincent: Heb 10:37

A little while ( μικρὸν ὅσον ὅσον )

Strictly, a very little while . The phrase N.T.o . It is not part of the quotation, but is taken from Isa 26:20, the only instance. See Aristoph. Wasps , 213.

Vincent: Heb 10:37

He that shall come will come ( ὁ ἐρχόμενος ἥξει )

Rend. " he that cometh will come." In the Hebrew (Hab 2:3) the subject of the sentence is the vision of the extermination of the Chaldees. " The vision - will surely come." As rendered in the lxx, either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ἐρχόμενος . Comp. Mat 11:3; Mat 21:9; Joh 11:27. Similarly he refers ἥξει shall come to the final coming of Messiah to judge the world.

Vincent: Heb 10:38

Now the just shall live by faith ( ὁ δὲ δίκαιός (μου ) ἐκ πίστεως ζήσεται )

Cited by Paul, Rom 1:17; Gal 3:11. In the original prophecy the just man is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of confusion and destruction.

Vincent: Heb 10:38

But if any man draw back ( καὶ ἐὰν ὑποοτείληται )

Omit if any man . Rend. " and if he draw back," that is, the just man. The possibility of the lapse of even the just is assumed. See on Heb 6:4-6. The verb only here, Act 20:20, Act 20:27; Gal 2:12. See on Act 20:20. Rare in lxx.

Vincent: Heb 10:38

Shall have no pleasure ( οὐκ εὐδοκεῖ )

Rend. " hath no pleasure." " If he draw back - in him," not in the Hebrew, which reads, " behold, puffed up within him is his soul, it is not upright." The clauses of the lxx are transposed here.

Vincent: Heb 10:39

But we are not of them who draw back ( ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς )

Lit. we are not of shrinking back . Ὑποστολὴ N.T.o , o lxx, o Class. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Heb 12:11 χαρᾶς εἶναι to be of joy , joyful . We do not partake of drawing back, which is characteristic of recreants.

Vincent: Heb 10:39

Unto perdition ( εἰς ἀπώλειαν )

Or destruction . Drawing back makes for and terminates in (εἰς ) destruction .

Vincent: Heb 10:39

Of them that believe ( πίστεως )

Rend. of faith . The phrase εἶναι πίστεως to be of faith , N.T.o .

Vincent: Heb 10:39

Saving ( περιποίησιν )

See on 1Th 5:9.

Wesley: Heb 10:1

From all that has been said it appears, that the law, the Mosaic dispensation, being a bare, unsubstantial shadow of good things to come, of the gospel blessings, and not the substantial, solid image of them, can never with the same kind of sacrifices, though continually repeated, make the comers thereunto perfect, either as to justification or sanctification. How is it possible, that any who consider this should suppose the attainments of David, or any who were under that dispensation, to be the proper measure of gospel holiness; and that Christian experience is to rise no higher than Jewish?

Wesley: Heb 10:2

They who had been once perfectly purged, would have been no longer conscious either of the guilt or power of their sins.

Wesley: Heb 10:3

There is a public commemoration of the sins both of the last and of all the preceding years; a clear proof that the guilt thereof is not perfectly purged away.

Wesley: Heb 10:4

Either the guilt or the power of them.

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 the world is interested in his sacrifice.

Wesley: Heb 10:5

That I may offer up myself. Psa 40:6, &c.

Wesley: Heb 10:7

In this very psalm it is written of me.

Wesley: Heb 10:7

By the sacrifice of myself.

Wesley: Heb 10:8

That is, when the Psalmist pronounced those words in his name.

Wesley: Heb 10:9

in that very instant he subjoined. Lo, I come to do Thy will - To offer a more acceptable sacrifice; and by this very act he taketh away the legal, that he may establish the evangelical, dispensation.

Wesley: Heb 10:10

Of God, done and suffered by Christ.

Wesley: Heb 10:10

Cleansed from guilt, and consecrated to God.

Wesley: Heb 10:11

As a servant in an humble posture.

Wesley: Heb 10:12

The virtue of whose one sacrifice remains for ever.

Wesley: Heb 10:12

As a son, in majesty and honour.

Wesley: Heb 10:13

Psa 110:1.

Wesley: Heb 10:14

That is, has done all that was needful in order to their full reconciliation with God.

Wesley: Heb 10:15

In Heb 10:15-18, the apostle winds up his argument concerning the excellency and perfection of the priesthood and sacrifice of Christ. He had proved this before by a quotation from Jeremiah; which he here repeats, describing the new covenant as now completely ratified, and all the blessings of it secured to us by the one offering of Christ, which renders all other expiatory sacrifices, and any repetition of his own, utterly needless.

Wesley: Heb 10:16

Jer 31:33, &c

Wesley: Heb 10:19

Having finished the doctrinal part of his epistle, the apostle now proceeds to exhortation deduced from what has been treated of Heb 5:4, which he begins by a brief recapitulation. Having therefore liberty to enter, -

Wesley: Heb 10:20

The way of faith, whereby we live indeed.

Wesley: Heb 10:20

Prepared, dedicated, and established for us. Through the veil, that is, his flesh - As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.

Wesley: Heb 10:22

To God.

Wesley: Heb 10:22

In godly sincerity.

Wesley: Heb 10:22

So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.

Wesley: Heb 10:23

The hope which we professed at our baptism.

Wesley: Heb 10:25

In public or private worship.

Wesley: Heb 10:25

Either through fear of persecution, or from a vain imagination that they were above external ordinances.

Wesley: Heb 10:25

To faith, love, and good works. And so much the more, as ye see the day approaching - The great day is ever in your eye.

Wesley: Heb 10:26

Any of us Christians.

Wesley: Heb 10:26

By total apostasy from God, termed "drawing back," Heb 10:38. After having received the experimental knowledge of the gospel truth, there remaineth no more sacrifice for sins - None but that which we obstinately reject.

Wesley: Heb 10:28

Without any delay or mitigation of his punishment.

Wesley: Heb 10:29

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.

Wesley: Heb 10:29

Therefore Christ died for him also, and he was at least justified once.

Wesley: Heb 10:29

By rejecting all his motions.

Wesley: Heb 10:30

Yea, far more rigorously than the heathens, if they rebel against him. Deu 32:35, &c.

Wesley: Heb 10:31

Of his avenging justice.

Wesley: Heb 10:32

With the knowledge of God and of his truth.

Wesley: Heb 10:34

For ye sympathized with all your suffering brethren, and with me in particular; and received joyfully the loss of your own goods.

Wesley: Heb 10:35

Your faith and hope; which none can deprive you of but yourselves.

Wesley: Heb 10:36

Perfect love; eternal life.

Wesley: Heb 10:37

To reward every man according to his works.

Wesley: Heb 10:38

The justified person.

Wesley: Heb 10:38

In God's favour, a spiritual and holy life.

Wesley: Heb 10:38

As long as he retains that gift of God.

Wesley: Heb 10:38

If he make shipwreck of his faith My soul hath no pleasure in him - That is, I abhor him; I cast him off. Hab 2:3, &c.

Wesley: Heb 10:39

Like him mentioned Heb 10:38.

Wesley: Heb 10:39

To the end, so as to attain eternal life.

JFB: Heb 10:1

Inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare Heb 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 2Co 3:13-14, 2Co 3:18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So ALFORD. As Christ is "the express image (Greek, 'impress') of the Father's person" (Heb 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (Heb 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation.

JFB: Heb 10:1

(Heb 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body."

JFB: Heb 10:1

At any time (Heb 10:11).

JFB: Heb 10:1

Rather, "with the same sacrifices.

JFB: Heb 10:1

This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, Heb 10:11.

JFB: Heb 10:1

Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."

JFB: Heb 10:1

Those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.

JFB: Heb 10:1

Fully meet man's needs as to justification and sanctification (see on Heb 9:9).

JFB: Heb 10:2

If the law could, by its sacrifices, have perfected the worshippers.

JFB: Heb 10:2

The sacrifices.

JFB: Heb 10:2

IF they were once for all cleansed (Heb 7:27).

JFB: Heb 10:2

"consciousness of sin" (Heb 9:9).

JFB: Heb 10:3

So far from those sacrifices ceasing to be offered (Heb 10:2).

JFB: Heb 10:3

In the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast Heb 10:17.

JFB: Heb 10:3

A recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (Heb 10:4, Heb 10:11). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (Heb 10:17) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (2Pe 1:9). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (Joh 13:10).

JFB: Heb 10:4

Reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices (Heb 10:3). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise.

JFB: Heb 10:4

"take off." The Greek, Heb 10:11, is stronger, explaining the weaker word here, "take away utterly." The blood of beasts could not take away the sin of man. A MAN must do that (see on Heb 9:12-14).

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, by completely atoning "for (our) sins."

JFB: Heb 10:5

Seeing that a nobler than animal sacrifices was needed to "take away sins."

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 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].

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" [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).

JFB: Heb 10:6

Greek, "whole burnt offerings."

JFB: Heb 10:6

As if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast Mat 3:17.

JFB: Heb 10:7

Rather, "I am come" (see on Heb 10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' Mat 5:17; to preach, Mar 1:38; to call sinners to repentance, Luk 5:32; to send a sword and to set men at variance, Mat 10:34-35; I came down from heaven to do the will of Him that sent me, Joh 6:38-39 (so here, Psa 40:7-8); I am sent to the lost sheep of the house of Israel, Mat 15:24; I am come into this world for judgment, Joh 9:39; I am come that they might have life, and might have it more abundantly, Joh 10:10; to save what had been lost, Mat 18:11; to seek and to save that which was lost, Luk 19:10; compare 1Ti 1:15; to save men's lives, Luk 9:56; to send fire on the earth, Luk 12:49; to minister, Mat 20:28; as "the Light," Joh 12:46; to bear witness unto the truth, Joh 18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [BENGEL]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (Isa 53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [BISHOP PEARSON]. Oblation, intercession, and benediction, are His three priestly offices.

JFB: Heb 10:7

Literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, Heb 10:6, but by My death]." This is the written contract of Messiah (compare Neh 9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.

JFB: Heb 10:8

Christ.

JFB: Heb 10:8

The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, Heb 10:5-6, in contrast to the sacrifice of Christ with which God was well pleased.

JFB: Heb 10:9

"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).

JFB: Heb 10:9

"I am come."

JFB: Heb 10:9

"sets aside the first," namely, "the legal system of sacrifices" which God wills not.

JFB: Heb 10:9

"the will of God" (Heb 10:7, Heb 10:9) that Christ should redeem us by His self-sacrifice.

JFB: Heb 10:10

Greek, "In." So "in," and "through," occur in the same sentence, 1Pe 1:22, "Ye have purified your souls in obeying the truth through the Spirit." Also, 1Pe 1:5, in the Greek. The "in (fulfilment of) which will" (compare the use of in, Eph 1:6, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering . . . of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it.

JFB: Heb 10:10

Once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," Heb 10:2) once for all and permanently, not the process of gradual sanctification, which is here referred to.

JFB: Heb 10:10

"prepared" for Him by the Father (Heb 10:5). As the atonement, or reconciliation, is by the blood of Christ (Lev 17:11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (Col 1:22). ALFORD quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood."

JFB: Heb 10:10

(Heb 7:27; Heb 9:12, Heb 9:26, Heb 9:28; Heb 10:12, Heb 10:14).

JFB: Heb 10:11

A new point of contrast; the frequent repetition of the sacrifices.

JFB: Heb 10:11

The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (Heb 7:27).

JFB: Heb 10:11

The attitude of one ministering; in contrast to "sat down on the right hand of God," Heb 10:12, said of Christ; the posture of one being ministered to as a king.

JFB: Heb 10:11

Greek, "the which," that is, of such a kind as.

JFB: Heb 10:11

Utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on Heb 10:4); but entirely to strip off one's guilt they never could.

JFB: Heb 10:12

Emphatic (Heb 3:3).

JFB: Heb 10:12

Joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare Heb 10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [BENGEL]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (Heb 9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (Heb 10:2, Heb 10:18). Heb 10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on Heb 9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (Heb 10:11). Also, 1Co 15:25, 1Co 15:28, agrees with Heb 10:12-13, taken as English Version, not joining, as ALFORD does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.

JFB: Heb 10:13

"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (Heb 10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Psa 110:1. This agrees with 1Co 15:23-28. He is, by His Spirit and His providence, now subjecting His foes to Him in part (Psa 110:1-7). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (Rev. 19:1-20:15); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.

JFB: Heb 10:13

Literally, "be placed (rendered) footstool of His feet."

JFB: Heb 10:13

Satan and Death, whose strength consists in "sin"; this being taken away (Heb 10:12), the power of the foes is taken away, and their destruction necessarily follows.

JFB: Heb 10:14

The sacrifice being "for ever" in its efficacy (Heb 10:12) needs no renewal.

JFB: Heb 10:14

Rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (1Pe 1:2) believers is perfect in Christ once for all (see on Heb 10:10). (Contrast the law, Heb 7:19; Heb 9:9; Heb 10:1). The development of that sanctification is progressive.

JFB: Heb 10:15

The Greek, has "moreover," or "now."

JFB: Heb 10:15

Of the truth which I am setting forth. The Father's witness is given Heb 5:10. The Son's, Heb 10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," Heb 10:29. The testimony of all Three leads to the same conclusion (Heb 10:18).

JFB: Heb 10:15

The conclusion to the sentence is in Heb 10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel, Heb 8:10; here extended to the spiritual Israel) . . . saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' Heb 8:10) and in their minds ('hearts,' Heb 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in Heb 8:10-11, I will be to them a God . . . and they shall not teach every man his neighbor . . .), and (that is, after He had said the foregoing, HE THEN ADDS) their sins . . . will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (Heb 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in Heb 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.

JFB: Heb 10:18

As there is under the Gospel covenant (Heb 10:17). "Here ends the finale (Heb. 10:1-18) of the great tripartite arrangement (Heb. 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, Heb. 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, Heb. 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb. 9:13-10:18; the first half of this last portion [Heb. 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, Heb. 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [DELITZSCH in ALFORD].

JFB: Heb 10:19

Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (Heb 4:14-16; compare Heb 10:22-23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at Heb 7:1.

JFB: Heb 10:19

"free confidence," grounded on the consciousness that our sins have been forgiven.

JFB: Heb 10:19

Literally, "as regards the entering."

JFB: Heb 10:19

Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare Eph 3:12, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (Heb 6:20) and High Priest (Heb 10:21), making atonement for us with His blood, which is continually there (Heb 12:24) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (Rev 1:6). They draw nigh in and through Christ, the only proper High Priest (Heb 7:25).

JFB: Heb 10:20

The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on Heb 9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Rom 16:25-26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [LEO].

JFB: Heb 10:20

As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (Heb 5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Mat 27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (Joh 2:19).

JFB: Heb 10:21

As a different Greek term (archiereus) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" (Zec 6:13); a royal Priest, and a priestly King.

JFB: Heb 10:21

The spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is (Heb 12:22-23). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is.

JFB: Heb 10:22

(Heb 4:16; Heb 7:19.)

JFB: Heb 10:22

Without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (Heb 10:26).

JFB: Heb 10:22

(Heb 6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," Heb 10:23-24.

JFB: Heb 10:22

That is, sprinkled so as to be cleansed from.

JFB: Heb 10:22

A consciousness of guilt unatoned for, and uncleansed away (Heb 10:2; Heb 9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (Heb 9:13, Heb 9:21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (Heb 9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (1Pe 3:21). "Body" (not merely "flesh," the carnal part, as 2Co 7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare Joh 19:34; 1Co 6:11; 1Jo 5:6; Eze 36:25. The perfects "having . . . hearts sprinkled . . . body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.

JFB: Heb 10:23

(Heb 3:6, Heb 3:14; Heb 4:14.)

JFB: Heb 10:23

Greek, "confession."

JFB: Heb 10:23

Rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession (1Pe 3:15). Hope is similarly (Heb 10:22) connected with purification (1Jo 3:3).

JFB: Heb 10:23

Without declension (Heb 3:14), "steadfast unto the end."

JFB: Heb 10:23

God is faithful to His promises (Heb 6:17-18; Heb 11:11; Heb 12:26, Heb 12:28; 1Co 1:9; 1Co 10:13; 1Th 5:24; 2Th 3:3; see also Christ's promise, Joh 12:26); but man is too often unfaithful to his duties.

JFB: Heb 10:24

Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.

JFB: Heb 10:24

With the mind attentively fixed on "one another" (see on Heb 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Psa 41:1, and Heb 12:15, "(All) looking diligently lest any fail of the grace of God."

JFB: Heb 10:24

Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.

JFB: Heb 10:25

The Greek, "episunagoge," is only found here and 2Th 2:1 (the gathering together of the elect to Christ at His coming, Mat 24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (Heb 3:13). IGNATIUS says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare Rev 2:9).

JFB: Heb 10:25

"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.

JFB: Heb 10:25

This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in 1Co 3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (Mat 24:1-2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [DELITZSCH in ALFORD].

JFB: Heb 10:26

Compare on this and following verses, Heb 6:4, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue.

JFB: Heb 10:26

Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [ALFORD]. A violation not only of the law, but of the whole economy of the New Testament (Heb 10:28-29).

JFB: Heb 10:26

Presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare 1Ti 2:4) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, Joh 14:17; and "the Spirit of grace," Heb 10:29): to fall away (as "sin" here means, Heb 3:12, Heb 3:17; compare Heb 6:6) and apostatize (Heb 3:12) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (Heb 10:29; Heb 5:2): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [THOLUCK].

JFB: Heb 10:26

For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.

JFB: Heb 10:27

An extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, Jam 1:18).

JFB: Heb 10:27

"expectation": a later sense of the Greek. ALFORD strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), Heb 10:13, which refutes ALFORD.

JFB: Heb 10:27

Literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."

JFB: Heb 10:27

Continually.

JFB: Heb 10:28

Compare Heb 2:2-3; Heb 12:25.

JFB: Heb 10:28

"set at naught" [ALFORD]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry (Deu 17:2-7). So here apostasy answers to such an utter violation of the old covenant.

JFB: Heb 10:28

Greek, "dies": the normal punishment of such transgression, then still in force.

JFB: Heb 10:28

Literally, "mercies": removal out of the pale of mitigation, or a respite of his doom.

JFB: Heb 10:28

On the evidence of.

JFB: Heb 10:29

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

JFB: Heb 10:29

An appeal to the Hebrews' reason and conscience.

JFB: Heb 10:29

By God at the judgment.

JFB: Heb 10:29

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

JFB: Heb 10:29

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!

JFB: Heb 10:29

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.

JFB: Heb 10:29

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].

JFB: Heb 10:29

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].

JFB: Heb 10:30

God, who enters no empty threats.

JFB: Heb 10:30

Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, Rom 12:19, of the same text.

JFB: Heb 10:30

In grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (Deu 32:36).

JFB: Heb 10:31

It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (Heb 10:27).

JFB: Heb 10:31

Therefore able to punish for ever (Mat 10:28).

JFB: Heb 10:32

As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Rev 2:3-4.

JFB: Heb 10:32

Habitually: so the present tense means.

JFB: Heb 10:32

"enlightened": come to "the knowledge of the truth" (Heb 10:26) in connection with baptism (see on Heb 6:4). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [BENGEL].

JFB: Heb 10:32

That is, consisting of afflictions.

JFB: Heb 10:33

The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.

JFB: Heb 10:33

As in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. Act 19:29; 1Co 4:9, "Made a theatrical spectacle to the world."

JFB: Heb 10:33

Of your own accord: attesting your Christian sympathy with your suffering brethren.

JFB: Heb 10:33

Sharers in affliction with.

JFB: Heb 10:34

The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of Heb 10:33; compare Heb 13:3, Heb 13:23; Heb 6:10), and accepted (so the Greek is translated in Heb 11:35) with joy (Jam 1:2; joy in tribulations, as exercising faith and other graces, Rom 5:3; and the pledge of the coming glory, Mat 5:12) the plundering of your (own) goods (answering to the first clause of Heb 10:33)."

JFB: Heb 10:34

The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."

JFB: Heb 10:34

A heavenly (Heb 11:16).

JFB: Heb 10:34

Not liable to spoiling.

JFB: Heb 10:34

Possession: peculiarly our own, if we will not cast away our birthright.

JFB: Heb 10:35-37

Consequent exhortation to confidence and endurance, as Christ is soon coming.

JFB: Heb 10:35-37

Implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare Heb 3:14).

JFB: Heb 10:35-37

Greek, "the which": inasmuch as being such as.

JFB: Heb 10:35-37

Present tense: it is as certain as if you had it in your hand (Heb 10:37). It hath in reversion.

JFB: Heb 10:35-37

Of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on Heb 2:2; Heb 11:26).

JFB: Heb 10:36

Greek, "waiting endurance," or "enduring perseverance": the kindred Greek verb in the Septuagint, Hab 2:3, is translated, "wait for it" (compare Jam 5:7).

JFB: Heb 10:36

"that whereas ye have done the will of God" hitherto (Heb 10:32-35), ye may now show also patient, persevering endurance, and so "receive the promise," that is, the promised reward: eternal life and bliss commensurate with our work of faith and love (Heb 6:10-12). We must not only do, but also suffer (1Pe 4:19). God first uses the active talents of His servants; then polishes the other side of the stone, making the passive graces shine, patience, meekness, &c. It may be also translated, "That ye may do the will of God, and receive," &c. [ALFORD]: "patience" itself is a further and a persevering doing of "God's will"; otherwise it would be profitless and no real grace (Mat 7:21). We should look, not merely for individual bliss now and at death, but for the great and general consummation of bliss of all saints, both in body and soul.

JFB: Heb 10:37-38

Encouragement to patient endurance by consideration of the shortness of the time till Christ shall come, and God's rejection of him that draws back, taken from Hab 2:3-4.

JFB: Heb 10:37-38

(Joh 16:16).

JFB: Heb 10:37-38

Literally, "the Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being the grand and ultimate subject of all prophetical vision, is here made by Paul, under inspiration, the subject of the Spirit's prophecy by Habakkuk, in its final and exhaustive fulfilment.

JFB: Heb 10:38

The oldest manuscripts and Vulgate read, "my just man." God is the speaker: "He who is just in My sight." BENGEL translates, "The just shall live by my faith": answering to the Hebrew, Hab 2:4; literally, "the just shall live by the faith of Him," namely, Christ, the final subject of "the vision," who "will not lie," that is, disappoint. Here not merely the first beginning, as in Gal 3:11, but the continuance, of the spiritual life of the justified man is referred to, as opposed to declension and apostasy. As the justified man receives his first spiritual life by faith, so it is by faith that he shall continue to live (Luk 4:4). The faith meant here is that fully developed living trust in the unseen (Heb 11:1) Saviour, which can keep men steadfast amidst persecutions and temptations (Heb 10:34-36).

JFB: Heb 10:38

Greek, "and."

JFB: Heb 10:38

So the Greek admits: though it might also be translated, as ALFORD approves, "if he (the just man) draw back." Even so, it would not disprove the final perseverance of saints. For "the just man" in this latter clause would mean one seemingly, and in part really, though not savingly, "just" or justified: as in Eze 18:24, Eze 18:26. In the Hebrew, this latter half of the verse stands first, and is, "Behold, his soul which is lifted up, is not upright in him." Habakkuk states the cause of drawing back: a soul lifted up, and in self-inflated unbelief setting itself up against God. Paul, by the Spirit, states the effect, it draws back. Also, what in Habakkuk is, "His soul is not upright in him," is in Paul, "My soul shall have no pleasure in him." Habakkuk states the cause, Paul the effect: He who is not right in his own soul, does not stand right with God; God has no pleasure in him. BENGEL translates Habakkuk, "His soul is not upright in respect to him," namely, Christ, the subject of "the vision," that is, Christ has no pleasure in him (compare Heb 12:25). Every flower in spring is not a fruit in autumn.

JFB: Heb 10:39

A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (Rom 8:12).

JFB: Heb 10:39

Literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (Act 20:28). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare Mat 16:26, with Luk 9:25]: faith saves the soul by linking it to God" [DELITZSCH in ALFORD].

Clarke: Heb 10:1

The law, having a shadow of good things to come - A shadow, σκια, signifies

1.    Literally, the shade cast from a body of any kind, interposed between the place on which the shadow is projected, and the sun or light; the rays of the light not shining on that place, because intercepted by the opacity of the body, through which they cannot pass

2.    It signifies, technically, a sketch, rude plan, or imperfect draught of a building, landscape, man, beast, etc

3.    It signifies, metaphorically, any faint adumbration, symbolical expression, imperfect or obscure image of a thing; and is opposed to σωμα, body, or the thing intended to be thereby defined

4.    It is used catachrestically among the Greek writers, as umbra is among the Latins, to signify any thing vain, empty, light, not solid; thus Philostratus, Vit. Soph., lib. i. cap. 20: Ὁτι σκια και ονειρατα αἱ ἡδοναι πασαι· All pleasures are but Shadows and dreams. And Cicero, in Pison., cap. 24: Omnes umbras falsae gloriae consectari . "All pursue the Shadows of False Glory."And again, De Offic., lib. iii. cap. 17: Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et itnaginibus utimur . "We have no solid and express effigy of true law and genuine justice, but we employ shadows and images to represent them.

Clarke: Heb 10:1

And not the very image - Εικων, image, signifies

1.    A simple representation, from εικω, I am like

2.    The form or particular fashion of a thing

3.    The model according to which any thing is formed

4.    The perfect image of a thing as opposed to a faint representation

5.    Metaphorically, a similitude, agreement, or conformity

The law, with all its ceremonies and sacrifices, was only a shadow of spiritual and eternal good. The Gospel is the image or thing itself, as including every spiritual and eternal good

We may note three things here

1.    The shadow or general outline, limiting the size and proportions of the thing to be represented

2.    The image or likeness completed from this shadow or general outline, whether represented on paper, canvass, or in statuary

3.    The person or thing thus represented in its actual, natural state of existence; or what is called here the very image of the things, αυτην την εικονα των πραγματων

Such is the Gospel, when compared with the law; such is Christ, when compared with Aaron; such is his sacrifice, when compared with the Levitical offerings; such is the Gospel remission of sins and purification, when compared with those afforded by the law; such is the Holy Ghost, ministered by the Gospel, when compared with its types and shadows in the Levitical service; such the heavenly rest, when compared with the earthly Canaan. Well, therefore, might the apostle say, The law was only the shadow of good things to come

Clarke: Heb 10:1

Can never - make the comers thereunto perfect - Cannot remove guilt from the conscience, or impurity from the heart. I leave preachers to improve these points.

Clarke: Heb 10:2

Would they not have ceased to be offered? - Had they made an effectual reconciliation for the sins of the world, and contained in their once offering a plenitude of permanent merit, they would have ceased to be offered, at least in reference to any individual who had once offered them; because, in such a case, his conscience would be satisfied that its guilt had been taken away. But no Jew pretended to believe that even the annual atonement cancelled his sin before God; yet he continued to make his offerings, the law of God having so enjoined, because these sacrifices pointed out that which was to come. They were offered, therefore, not in consideration of their own efficacy, but as referring to Christ; See on Heb 9:9 (note).

Clarke: Heb 10:4

For it is not possible - Common sense must have taught them that shedding the blood of bulls and goats could never satisfy Divine justice, nor take away guilt from the conscience; and God intended that they should understand the matter so: and this the following quotation from the Psalmist sufficiently proves.

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 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

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 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, אזנים כרית לי oznayim caritha li , which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored, that is, thou hast made me thy servant for ever, to dwell in thine own house; for the allusion is evidently to the custom mentioned, Exo 21:2, etc.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free; but if the servant shall positively say, I love my master, etc., I will not go out free, then his master shall bring him to the door post, and shall bore his ear through with an awl, and he shall serve him for ever."But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim , ears, which has been written through carelessness for אז גוה az gevah , Then a Body. The first syllable אז, Then, is the same in both; and the latter נים, which joined to אז, makes אזנים oznayim , might have been easily mistaken for גוה gevah , Body; נ nun , being very like ג gimel ; י yod , like ו vau ; and ה he , like final ם mem ; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might have been easily taken for the under stroke of the mem, and thus give rise to a corrupt reading: add to this the root כרה carah , signifies as well to prepare as to open, bore, etc. On this supposition the ancient copy, translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah caritha li , σωμα δε κατηρτισω μοι, then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity, namely, that Christ was incarnated for the sin of the world

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, זבח zebach , θυσια·

Offering, מנחה minchah , προσφορα·

Burnt-Offering, עולה olah , ὁλοκαυτωμα·

Sin-Offering, חטאה chataah , περι ἁμαρτιας

Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc., should take away sin.

Clarke: Heb 10:6

Thou hast had no pleasure - Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin; as they could never satisfy thy justice, nor make thy law honorable.

Clarke: Heb 10:7

In the volume of the book - במגלת ספר bimgillath sepher , "in the roll of the book."Anciently, books were written on skins and rolled up. Among the Romans these were called volumina, from volvo , I roll; and the Pentateuch, in the Jewish synagogues, is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. The book mentioned here must be the Pentateuch, or five books of Moses; for in David’ s time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will of God; not only in, The seed of the woman shall bruise the head of the serpent, and, In thy seed shall all the nations of the earth be blessed, but in all the sacrifices and sacrificial rites mentioned in the law

Clarke: Heb 10:7

To do thy will - God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos; and in that body he came to do the will of God, that is, to suffer and die for the sins of the world.

Clarke: Heb 10:9

He taketh away the first - The offerings, sacrifices, burnt-offerings, and sacrifices for sin, which were prescribed by the law

Clarke: Heb 10:9

That he may establish the second - The offering of the body of Jesus once for all. It will make little odds in the meaning if we say, he taketh away the first covenant, that he may establish the second covenant; he takes away the first dispensation, that he may establish the second; he takes away the law, that he may establish the Gospel. In all these cases the sense is nearly the same: I prefer the first.

Clarke: Heb 10:10

By the which will we are sanctified - Closing in with this so solemnly declared Will of God, that there is no name given under heaven among men, by which we can be saved, but Jesus the Christ, we believe in him, find redemption in his blood, and are sanctified unto God through the sacrificial offering of his body

1.    Hence we see that the sovereign Will of God is, that Jesus should be incarnated; that he should suffer and die, or, in the apostle’ s words, taste death for every man; that all should believe on him, and be saved from their sins: for this is the Will of God, our sanctification

2.    And as the apostle grounds this on the words of the psalm, we see that it is the Will of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has prepared the Messiah to do his will, i.e. to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law, and that his sacrifice is that which shall last for ever.

Clarke: Heb 10:11

Every priest standeth - The office of the Jewish priest is here compared with the office of our High Priest. The Jewish priest stands daily at the altar, like a servant ministering, repeating the same sacrifices; our High Priest offered himself once for all, and sat down at the right hand of God, as the only-begotten Son and Heir of all things, Heb 10:12. This continual offering argued the imperfection of the sacrifices. Our Lord’ s once offering, proves his was complete.

Clarke: Heb 10:13

Till his enemies be made his footstool - Till all that oppose his high priesthood and sacrificial offering shall be defeated, routed, and confounded; and acknowledge, in their punishment, the supremacy of his power as universal and eternal King, who refused to receive him as their atoning and sanctifying Priest. There is also an oblique reference here to the destruction of the Jews, which was then at hand; for Christ was about to take away the second with an overwhelming flood of desolations.

Clarke: Heb 10:14

For by one offering - His death upon the cross

Clarke: Heb 10:14

He hath perfected for ever - He has procured remission of sins and holiness; fur it is well observed here, and in several parts of this epistle, that τελειοω, to make perfect, is the same as αφεσιν ἁμαρτιων ποιεω, to procure remission of sins

Clarke: Heb 10:14

Them that are sanctified - Τους ἁγιαζομενους· Them that have received the sprinkling of the blood of this offering. These, therefore, receiving redemption through that blood, have no need of any other offering; as this was a complete atonement, purification, and title to eternal glory.

Clarke: Heb 10:15

The Holy Ghost - is a witness to us - The words are quoted from Jer 31:33, Jer 31:34, and here we are assured that Jeremiah spoke by the inspiration of the Spirit of God. Had said before - See Heb 8:10, Heb 8:12, and the notes there.

Clarke: Heb 10:18

Now where remission of these is - In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin

"If,"says Dr. Macknight, "after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, Heb 10:14, the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, Heb 9:25, Heb 9:26, that if Christ offered himself often, he must often have suffered since the foundation of the world."Let him disprove this who can.

Clarke: Heb 10:19

Having therefore, brethren, boldness - The apostle, having now finished the doctrinal part of his epistle, and fully shown the superiority of Christ to all men and angels, and the superiority of his priesthood to that of Aaron and his successors, the absolute inefficacy of the Jewish sacrifices to make atonement for sin, and the absolute efficacy of that of Christ to make reconciliation of man to God, proceeds now to show what influence these doctrines should have on the hearts and lives of those who believe in his merits and death

Clarke: Heb 10:19

Boldness to enter - Παρῥησιαν εις την εισοδον· Liberty, full access to the entrance of the holy place, των ἁγιων· This is an allusion to the case of the high priest going into the holy of holies. He went with fear and trembling, because, if he had neglected the smallest item prescribed by the law, he could expect nothing but death. Genuine believers can come even to the throne of God with confidence, as they carry into the Divine presence the infinitely meritorious blood of the great atonement; and, being justified through that blood, they have a right to all the blessings of the eternal kingdom.

Clarke: Heb 10:20

By a new and living way - It is a new way; no human being had ever before entered into the heaven of heavens; Jesus in human nature was the first, and thus he has opened the way to heaven to mankind, his own resurrection and ascension to glory being the proof and pledge of ours

The way is called ὁδον προσφατον και ζωσαν, new or fresh, and living. This is evidently an allusion to the blood of the victim newly shed, uncoagulated, and consequently proper to be used for sprinkling. The blood of the Jewish victims was fit for sacrificial purposes only so long as it was warm and fluid, and might be considered as yet possessing its vitality; but when it grew cold, it coagulated, lost its vitality, and was no longer proper to be used sacrificially. Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world. The way by the old covenant neither gave life, nor removed the liability to death. The way to peace and reconciliation, under the old covenant, was through the dead bodies of the animals slain; but Christ is living, and ever liveth, to make intercession for us; therefore he is a new and living way

In the Choephorae of Aeschylus, ver. 801, there is an expression like this of the apostle: -

Αγετε, των παλαι πεπραγμενων

Αυσασθ ’ ἁιμα προσφατοις δικαις

Agite, olim venditorum

Solvite sanguinem recenti vindicta

This way, says Dr. Owen, is new

1.    Because it was but newly made and prepared

2.    Because it belongs unto the new covenant

3.    Because it admits of no decays, but is always new, as to its efficacy and use, as in the day of its first preparation

4.    The way of the tabernacle waxed old, and so was prepared for a removal; but the Gospel way of salvation shall never be altered, nor changed, nor decay; it is always new, and remains for ever

It is also called ζωσαν, living

1.    In opposition to the way into the holiest under the tabernacle, which was by death; nothing could be done in it without the blood of a victim

2.    It was the cause of death to any who might use it, except the high priest himself; and he could have access to it only one day in the year

3.    It is called living, because it has a spiritual vital efficacy in our access to God

4.    It is living as to its effects; it leads to life, and infallibly brings those who walk in it unto life eternal

Clarke: Heb 10:20

Through the veil - As the high priest lifted up or drew aside the veil that separated the holy from the most holy place, in order that he might have access to the Divine Majesty; and as the veil of the temple was rent from the top to the bottom at the crucifixion of Christ, to show that the way to the holiest was then laid open; so we must approach the throne through the mediation of Christ, and through his sacrificial death. His pierced side is the way to the holiest. Here the veil - his humanity, is rent, and the kingdom of heaven opened to all believers.

Clarke: Heb 10:21

A high priest over the house of God - The house or family of God is the Christian Church, or all true believers in the Lord Jesus. Over this Church, house, or family, Christ is the High Priest - in their behalf he offers his own blood, and their prayers and praises; and as the high priest had the ordering of all things that appertained to the house and worship of God, so has Christ in the government of his Church. This government he never gave into other hands. As none can govern and preserve the world but God, so none can govern and save the Church but the Lord Jesus: He is over the house; He is its President; he instructs, protects, guides, feeds, defends, and saves the flock. Those who have such a President may well have confidence; for with him is the fountain of life, and he has all power in the heavens and in the earth.

Clarke: Heb 10:22

Let us draw near - Let us come with the blood of our sacrifice to the throne of God: the expression is sacrificial

Clarke: Heb 10:22

With a true heart - Deeply convinced of our need of help, and truly in earnest to obtain it

Clarke: Heb 10:22

In full assurance of faith - Being fully persuaded that God will accept us for the sake of his Son, and that the sacrificial death of Christ gives us full authority to expect every blessing we need

Clarke: Heb 10:22

Having our hearts sprinkled - Not our bodies, as was the case among the Hebrews, when they had contracted any pollution, for they were to be sprinkled with the water of separation, see Num 19:2-10; but our hearts, sprinkled by the cleansing efficacy of the blood of Christ, without which we cannot draw nigh to God

Clarke: Heb 10:22

From an evil conscience - Having that deep sense of guilt which our conscience felt taken all away, and the peace and love of God shed abroad ill our hearts by the Holy Ghost given unto us

Clarke: Heb 10:22

Our bodies washed with pure water - The high priest, before he entered into the inner tabernacle, or put on his holy garments, was to wash his flesh in water, Lev 16:4, and the Levites were to be cleansed the same way, Num 8:7. The apostle probably alludes to this in what he says here, though it appears that he refers principally to baptisms, the washing by which was an emblem of the purification of the soul by the grace and Spirit of Christ; but it is most likely that it is to the Jewish baptisms, and not the Christian, that the apostle alludes.

Clarke: Heb 10:23

Let us hold fast the profession of our faith - The word ὁμολογια, from ὁμου, together, and λογος, a word, implies that general consent that was among Christians on all the important articles of their faith and practice; particularly their acknowledgment of the truth of the Gospel, and of Jesus Christ, as the only victim for sin, and the only Savior from it. If the word washed above refer to Christian baptism in the ease of adults, then the profession is that which the baptized then made of their faith in the Gospel; and of their determination to live and die in that faith

The various readings on this clause are many in the MSS., etc. Της ελπιδος την ὁμολογιαν, the confession of our Hope; D*, two of the Itala, Vulgate, Erpen’ s Arabic, and the Ethiopic. Ὁμολογιαν της πιστεως, the confession of Faith; one of the Barberini MSS. and two others. This is the reading which our translators have followed; but it is of very little authority. Την επαγγελιαν της ελπιδος, the promise of Hope; St. Chrysostom. Την ελπιδα της ὁμολογιας, the Hope of our Profession; one of Petavius’ s MSS. But among all these, the confession or profession of Hope is undoubtedly the genuine reading. Now, among the primitive Christians, the hope which they professed was the resurrection of the body, and everlasting life; every thing among these Christians was done and believed in reference to a future state; and for the joy that this set before them, they, like their Master, endured every cross, and despised all shame: they expected to be with God, through Christ; this hope they professed to have; and they confessed boldly and publicly the faith on which this hope was built. The apostle exhorts them to hold fast this confession without wavering - never to doubt the declarations made to them by their Redeemer, but having the full assurance of faith that their hearts were sprinkled from an evil conscience, that they had found redemption in the blood of the lamb, they might expect to be glorified with their living Head in the kingdom of their Father

Clarke: Heb 10:23

He is faithful that promised - The eternal life, which is the object of your hope, is promised to you by him who cannot lie; as he then is faithful who has given you this promise, hold fast the profession of your hope.

Clarke: Heb 10:24

And let us consider one another - Κατανοωμεν· Let us diligently and attentively consider each other’ s trials, difficulties, and weaknesses; feel for each other, and excite each other to an increase of love to God and man; and, as the proof of it, to be fruitful in good works. The words εις παροξυσμον, to the provocation, are often taken in a good sense, and signify excitement, stirring up, to do any thing laudable, useful, honorable, or necessary. Xenophon, Cyrop., lib. vi., page 108, speaking of the conduct of Cyrus towards his officers, says: Και τουτους επαινων τε, παρωξυνε, και χαριζομενος αυτοις ὁ τι δυναιτο . "He by praises and gifts excited them as much as possible."See the note on Act 15:39, where the subject is farther considered.

Clarke: Heb 10:25

Not forsaking the assembling of ourselves - Επισυναγωγην ἑαυτων . Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament, (2Th 2:1), and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private. For fear of persecution, it seems as if some had deserted these meetings, καθως εθος τισιν, as the custom of certain persons is. They had given up these strengthening and instructive means, and the others were in danger of following their example

Clarke: Heb 10:25

The day approaching - Την ἡμεραν· That day - the time in which God would come and pour out his judgments on the Jewish nation. We may also apply it to the day of death and the day of judgment. Both of these are approaching to every human being. He who wishes to be found ready will carefully use every means of grace, and particularly the communion of saints, if there be even but two or three in the place where he lives, who statedly meet together in the name of Christ. Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy. To prevent this latter, the apostle speaks the awful words following. See at the end of this chapter (Heb 10:39 (note)).

Clarke: Heb 10:26

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.

Clarke: Heb 10:27

A certain fearful looking for of judgment - From this it is evident that God will pardon no man without a sacrifice for sin; for otherwise, as Dr. Macknight argues, it would not follow, from there remaining to apostates no more sacrifice for sin, that there must remain to them a dreadful expectation of judgment

Clarke: Heb 10:27

And fiery indignation - Και πυρος ζηλος· A zeal, or fervor of fire; something similar to the fire that came down from heaven and destroyed Korah and his company; Num 16:35

Probably the apostle here refers to the case of the unbelieving Jews in general, as in chap. 6 to the dreadful judgment that was coming upon them, and the burning up their temple and city with fire. These people had, by the preaching of Christ and his apostles, received the knowledge of the truth. It was impossible that they could have witnessed his miracles and heard his doctrine without being convinced that he was the Messiah, and that their own system was at an end; but they rejected this only sacrifice at a time when God abolished their own: to that nation, therefore, there remained no other sacrifice for sin; therefore the dreadful judgment came, the fiery indignation was poured out, and they, as adversaries, were devoured by it.

Clarke: Heb 10:28

He that despised Moses’ law - Αθετησας· He that rejected it, threw it aside, and denied its Divine authority by presumptuous sinning, died without mercy - without any extenuation or mitigation of punishment; Num 15:30

Clarke: Heb 10:28

Under two or three witnesses - That is, when convicted by the testimony of two or three respectable witnesses. See Deu 17:6.

Clarke: Heb 10:29

Of how much sorer punishment - Such offenses were trifling in comparison of this, and in justice the punishment should be proportioned to the offense

Clarke: Heb 10:29

Trodden under foot the Son of God - Treated him with the utmost contempt and blasphemy

Clarke: Heb 10:29

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

Clarke: Heb 10:29

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.

Clarke: Heb 10:30

Vengeance belongeth unto me - This is the saying of God, Deu 32:35, in reference to the idolatrous Gentiles, who were the enemies of his people; and is here with propriety applied to the above apostates, who, being enemies to God’ s ordinances, and Christ’ s ministry and merits, must also be enemies to Christ’ s people; and labor for the destruction of them, and the cause in which they are engaged

Clarke: Heb 10:30

The Lord shall judge his people - That is, he shall execute judgment for them; for this is evidently the sense in which the word is used in the place from which the apostle quotes, Deu 32:36 : For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone. So God will avenge and vindicate the cause of Christianity by destroying its enemies, as he did in the case of the Jewish people, whom he destroyed from being a nation, and made them a proverb of reproach and monuments of his wrathful indignation to the present day.

Clarke: Heb 10:31

It is a fearful thing to fall into the hands of the living God - To fall into the hands of God is to fall under his displeasure; and he who lives for ever can punish for ever. How dreadful to have the displeasure of an eternal, almighty Being to rest on the soul for ever! Apostates, and all the persecutors and enemies of God’ s cause and people, may expect the heaviest judgments of an incensed Deity: and these, not for a time, but through eternity.

Clarke: Heb 10:32

But call to remembrance - It appears from this, and indeed from some parts of the Gospel history, that the first believers in Judea were greatly persecuted; our Lord’ s crucifixion, Stephen’ s martyrdom, the persecution that arose after the death of Stephen, Act 8:1, Herod’ s persecution, Act 12:1, in which James was killed, and the various persecutions of St. Paul, sufficiently show that this disposition was predominant among that bad people

Clarke: Heb 10:32

A great fight of afflictions - Πολλην αθλησιν παθηματων· A great combat or contention of sufferings. Here we have an allusion to the combats at the Grecian games, or to exhibitions of gladiators at the public spectacles; and an intimation how honorable it was to contend for the faith once delivered to the saints, and to overcome through the blood of the Lamb, and their own testimony.

Clarke: Heb 10:33

Ye were made a gazing-stock - Θεατριζομενοι· Ye were exhibited as wild beasts and other shows at the theatres. See the note on 1Co 4:9, where all this is illustrated

Clarke: Heb 10:33

Companions of them that were so used - It appears, from 1Th 2:14, 1Th 2:15, that the Churches of God in Judea were greatly persecuted, and that they believed with courage and constancy in their persecutions. When any victim of persecuting rage was marked out, the rest were prompt to take his part, and acknowledge themselves believers in the same doctrine for which he suffered. This was a noble spirit; many would have slunk into a corner, and put off the marks of Christ, that they might not be exposed to affliction on this account.

Clarke: Heb 10:34

Ye had compassion of me in my bonds - Συνεπαθησατε· Ye suffered with me, ye sympathized with me, when bound for the testimony of Jesus. This probably refers to the sympathy they showed towards him, and the help they afforded him, during his long imprisonment in Caesarea and Jerusalem. But instead of τοις δεσμοις μου, my bonds, τοις δεσμιοις, the prisoners, is the reading of AD, and several others, both the Syriac, the Arabic of Erpen, the Coptic, Armenian, Vulgate, some of the Itala, and several of the Greek fathers. This reading appears to be so well supported, that Griesbach has admitted it into the text. If it be genuine, it shows that there had been, and perhaps were then, several bound for the testimony of Jesus, and that the Church in Judea had shown its attachment to Christ by openly acknowledging these prisoners, and ministering to them

Clarke: Heb 10:34

Took joyfully the spoiling of your goods - They were deprived of their inheritances, turned out of their houses, and plundered of their goods; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. To suffer such persecution patiently was great; to endure it without a murmur was greater; to rejoice in it was greatest of all. But how could they do all this? The next clause informs us

Clarke: Heb 10:34

Knowing in yourselves - They had the fullest evidence that they were the children of God, the Spirit itself bearing this witness to their spirits; and if children than heirs, heirs of God and joint heirs with Christ. They knew that heaven was their portion, and that to it they had a sure right and indefeasible title by Christ Jesus. This accounts, and this alone can account, for their taking joyfully the spoiling of their goods: they had Christ in their hearts; they knew that they were his children, and that they had a kingdom, but that kingdom was not of this world. They had the support they needed, and they had it in the time in which they needed it most.

Clarke: Heb 10:35

Cast not away therefore your confidence - Την παρῥησιαν ὑμων· Your liberty of access to God; your title and right to approach his throne; your birthright as his sons and daughters; and the clear evidence you have of his favor, which, if you be not steady and faithful, you must lose. Do not throw it away, μη αποβαλητε· neither men nor devils can take it from you, and God will never deprive you of it if you continue faithful. There is a reference here to cowardly soldiers, who throw away their shields, and run away from the battle. This is your shield, your faith in Christ, which gives you the knowledge of salvation; keep it, and it will keep you

The Lacedemonian women, when they presented the shields to their sons going to battle, were accustomed to say: Η ταν, η επι τας· "Either bring this back, or be brought back upon it;"alluding to the custom of bringing back a slain soldier on his own shield, a proof that he had preserved it to the last, and had been faithful to his country. They were accustomed also to excite their courage by delivering to them their fathers’ shields with the following short address. Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν τͥ±υταν σωζε, η μη εσο· "This shield thy father always preserved; do thou preserve it also, or perish;"Lacaenarum Apophthegmata, Plut. Opera, a Wittenbach, vol. i. p. 682. Thus spake the Lacedemonian mothers to their sons; and what say the oracles of God to us? Μη αποβαλητε την παρῥησιαν ὑμων· Cast not away your confession of faith. This is your shield; keep it, and it will ever be your sure defense; for by it you will quench every fiery dart of the wicked one. The Church of Christ speaks this to all her sons, and especially to those employed in the work of the ministry. Of this shield, of this glorious system of salvation by Jesus Christ, illustrated and defended in this work, I say to each of my children: Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· This faith, thy father, by the grace of God, hath always kept; keep thou it also, or thou must expect to perish! May this be received both as a warning and encouragement

Clarke: Heb 10:35

Great recompense of reward - No less than God’ s continual approbation; the peace that passeth all understanding ruling the heart here; and the glories of heaven as an eternal portion. Conscientiously keep the shield, and all these shall be thine. This will be thy reward; but remember that it is the mercy of God that gives it.

Clarke: Heb 10:36

Ye have need of patience - Having so great a fight of sufferings to pass through, and they of so long continuance. God furnishes the grace; you must exercise it. The grace or principle of patience comes from God; the use and exercise of that grace is of yourselves. Here ye must be workers together with God. Patience and perseverance are nearly the same

Clarke: Heb 10:36

Have done the will of God - By keeping the faith, and patiently suffering for it.

Clarke: Heb 10:37

For yet a little while - Ετι γαρ μικρον ὁσον· For yet a very little time. In a very short space of time the Messiah will come, and execute judgment upon your rebellious country. This is determined, because they have filled up the measure of their iniquity, and their destruction slumbereth not. The apostle seems to refer to Hab 2:3, Hab 2:4, and accommodates the words to his own purpose.

Clarke: Heb 10:38

Now the just shall live by faith - Ὁ δε δικαιος εκ πιστεως ζησεται· But the just by faith, i.e. he who is justified by faith, shall live - shall be preserved when this overflowing scourge shall come. See this meaning of the phrase vindicated, Rom 1:17. And it is evident, both from this text, and Gal 3:11, that it is in this sense that the apostle uses it

Clarke: Heb 10:38

But if any man draw back - Και εαν ὑποστειληται· But if he draw back; he, the man who is justified by faith; for it is of him, and none other, that the text speaks. The insertion of the words any man, if done to serve the purpose of a particular creed, is a wicked perversion of the words of God. They were evidently intended to turn away the relative from the antecedent, in order to save the doctrine of final and unconditional perseverance; which doctrine this text destroys

Clarke: Heb 10:38

My soul shall have no pleasure in him - My very heart shall be opposed to him who makes shipwreck of faith and a good conscience. The word ὑποστελλειν signifies, not only to draw back, but to slink away and hide through fear. In this sense it is used by the very best Greek writers, as well as by Josephus and Philo. As dastards and cowards are hated by all men, so those that slink away from Christ and his cause, for fear of persecution or secular loss, God must despise; in them he cannot delight; and his Spirit, grieved with their conduct, must desert their hearts, and lead them to darkness and hardness.

Clarke: Heb 10:39

But we are not of them who draw back - Ουκ εσμεν ὑποστολης - , αλλα πιστεως· "We are not the cowards, but the courageous."I have no doubt of this being the meaning of the apostle, and the form of speech requires such a translation; it occurs more than once in the New Testament. So, Gal 3:7 : Οἱ εκ πιστεως, they who are of the faith, rather the faithful, the believers; Rom 3:26 : Ὁ εκ πιστεως, the believer; Rom 2:8 : Οἱ εξ εριθειας, the contentious; in all which places the learned reader will find that the form of speech is the same. We are not cowards who slink away, and notwithstanding meet destruction; but we are faithful, and have our souls saved alive. The words περιποιησις ψυχης signify the preservation of the life. See the note, Eph 1:14. He intimates that, notwithstanding the persecution was hot, yet they should escape with their lives

1.    It is very remarkable, and I have more than once called the reader’ s attention to it, that not one Christian life was lost in the siege and destruction of Jerusalem. Every Jew perished, or was taken captive; all those who had apostatized, and slunk away from Christianity, perished with them: all the genuine Christians escaped with their lives. This very important information, which casts light on many passages in the New Testament, and manifests the grace and providence of God in a very conspicuous way, is given both by Eusebius and Epiphanius. I shall adduce their words: "When the whole congregation of the Church in Jerusalem, according to an oracle given by revelation to the approved persons among them before the war, κατα τινα χρησμον τοις αυτοθι δοκιμοις δι ’ αποκαλυψεως δοθεντα προ του πολεμου, μεταναστηναι της πολεως, και τινα της περαιας πολιν οικειν κεκελευσμενου, Πελλαν αυτην ονομαζουσιν, were commanded to depart from the city, and inhabit a certain city which they call Pella, beyond Jordan, to which, when all those who believed in Christ had removed from Jerusalem, and when the saints had totally abandoned the royal city which is the metropolis of the Jews; then the Divine vengeance seized them who had dealt so wickedly with Christ and his apostles, and utterly destroyed that wicked and abominable generation."Euseb. Hist. Eccles, l. iii. c. v. vol. i. p. 93. Edit. a Reading

    St. Epiphanius, in Haeres. Nazaren, c. 7, says: "The Christians who dwelt in Jerusalem, being forewarned by Christ of the approaching siege, removed to Pella.

    The same, in his book De Ponderibus et Mensuris, says: "The disciples of Christ being warned by an angel, removed to Pella; and afterwards, when Adrian rebuilt Jerusalem, and called it after his own name, Aelia Colonia, they returned thither."As those places in Epiphanius are of considerable importance, I shall subjoin the original: Εκειθεν γαρ ἡ αρχη γεγονε μετα την απο των Ἱεροσολυμων μεταστασιν, παντων των μαθητων των εν Πελλῃ ῳκηκοτων, Χριστου φησαντος καταλειψαι τα Ἱεροσολυμα, και αναχωρησαι, επειδη ημελλε πασχειν πολιορκιαν . Epiph. adver. Haeres., l. i. c. 7, vol. i. p. 123. Edit. Par. 1622. The other place is as follows: Ἡνικα γαρ εμελλεν ἡ πολις ἁλισκεσθαι ὑπο των Ῥωμαιων, προεχρηματισθησαν ὑπο Αγγελου παντες οἱ μαθηται μεταστηναι απο της πολεως, μελλουσης αρδην απολλυσθαι. Οἱ τινες και μετανασται γενομενοι ῳκησαν εν Πελλῃ - περαν του Ιορδανου, ἡ τις εκ Δεκαπολεως λεγεται ειναι . Ibid. De Pon. et Mens., vol. ii. p. 171

    These are remarkable testimonies, and should be carefully preserved. Pella, it appears, was a city of Coelesyria, beyond Jordan, in the district of Decapolis. Thus it is evident that these Christians held fast their faith, preserved their shields, and continued to believe to the saving of their lives as well as to the saving of their souls. As the apostle gives several hints of the approaching destruction of Jerusalem, it is likely that this is the true sense in which the words above are to be understood

2.    I have already said a little, from Heb 10:25, on the importance of social worship. Public worship is not of less consequence. Were it not for public, private worship would soon be at an end. To this, under God, the Church of Christ owes its being and its continuance. Where there is no public worship there is no religion. It is by this that God is acknowledged; and he is the universal Being; and by his bounty and providence all live; consequently, it is the duty of every intelligent creature publicly to acknowledge him, and offer him that worship which himself has prescribed in his word. The ancient Jews have some good maxims on this subject which may be seen in Schoettgen. I shall quote a few

    In Berachoth, fol. 8, it is written: "Rabbi Levi said, He who has a synagogue in his city, and does not go thither to pray, shall be esteemed a bad citizen,"or a bad neighbor. And to this they apply the words of the prophet, Jer 12:14 : Thus saith the Lord against all my evil neighbors - behold, I will pluck them out of their land

    In Mechilta, fol. 48: "Rabbi Eliezer, the son of Jacob, said,"speaking as from God, "If thou wilt come to my house, I will go to thy house; but if thou wilt not come to my house, I will not enter thy house. The place that my heart loveth, to that shall my feet go."We may safely add, that those who do not frequent the house of God can never expect his presence or blessing in their own

    In Taanith, fol. 11, it is said that "to him who separates himself from the congregation shall two angels come, and lay their hands upon his head and say, This man, who separates himself from the congregation, shall not see the comfort which God grants to his afflicted Church."The wisest and best of men have always felt it their duty and their interest to worship God in public. As there is nothing more necessary, so there is nothing more reasonable; he who acknowledges God in all his ways may expect all his steps to be directed. The public worship of God is one grand line of distinction between the atheist and the believer. He who uses not public worship has either no God, or has no right notion of his being; and such a person, according to the rabbins, is a bad neighbor; it is dangerous to live near him, for neither he nor his can be under the protection of God. No man should be forced to attend a particular place of worship, but every man should be obliged to attend some place; and he who has any fear of God will not find it difficult to get a place to his mind.

Calvin: Heb 10:1

1.=== For the Law having a shadow, === etc. He has borrowed this similitude from the pictorial art; for a shadow here is in a sense different from what it has in Col 2:17; where he calls the ancient rites or ceremonies shadows, because they did not possess the real substance of what they represented. But he now says that they were like rude lineaments, which shadow forth the perfect picture; for painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what they intend to represent. This indistinct representation is called by the Greeksσκιαγραφία, which you might call in Latin, “ umbratilem “, shadowy. The Greeks had also theεἰκὼν, the full likeness. Hence also “eiconia” are called images ( imagines ) in Latin, which represent to the life the form of men or of animals or of places.

The difference then which the Apostle makes between the Law and the Gospel is this, — that under the Law was shadowed forth only in rude and imperfect lines what is under the Gospel set forth in living colors and graphically distinct. He thus confirms again what he had previously said, that the Law was not useless, nor its ceremonies unprofitable. For though there was not in them the image of heavenly things, finished, as they say, by the last touch of the artist; yet the representation, such as it was, was of no small benefit to the fathers; but still our condition is much more favorable. We must however observe, that the things which were shown to them at a distance are the same with those which are now set before our eyes. Hence to both the same Christ is exhibited, the same righteousness, sanctification, and salvation; and the difference only is in the manner of painting or setting them forth.

===Of good things to come, === etc. These, I think, are eternal things. I indeed allow that the kingdom of Christ, which is now present with us, was formerly announced as future; but the Apostle’s words mean that we have a lively image of future blessings. He then understands that spiritual pattern, the full fruition of which is deferred to the resurrection and the future world. At the same time I confess again that these good things began to be revealed at the beginning of the kingdom of Christ; but what he now treats of is this, that they are not only future blessings as to the Old Testament, but also with respect to us, who still hope for them.

===Which they offered year by year, === etc. He speaks especially of the yearly sacrifice, mentioned in Lev 16:1, though all the sacrifices are here included under one kind. Now he reasons thus: When there is no longer any consciousness of sin, there is then no need of sacrifice; but under the Law the offering of the same sacrifice was often repeated; then no satisfaction was given to God, nor was guilt removed nor were consciences appeased; were it otherwise there would have been made an end of sacrificing. We must further carefully observe, that he calls those the same sacrifices which were appointed for a similar purpose; for a better notion may be formed of them by the design for which God instituted them, than by the different beasts which were offered.

And this one thing is abundantly sufficient to confute and expose the subtlety of the Papists, by which they seem to themselves ingeniously to evade an absurdity in defending the sacrifice of the mass; for when it is objected to them that the repetition of the sacrifice is superfluous, since the virtue of that sacrifice which Christ offered is perpetual, they immediately reply that the sacrifice in the mass is not different but the same. This is their answer. But what, on the contrary, does the Apostle say? He expressly denies that the sacrifice which is repeatedly offered, though the same, is efficacious or capable of making an atonement. Now, though the Papists should cry out a thousand times that the sacrifice which Christ once offered is the same with, and not different from what they make daily, I shall still always contend, according to the express words of the Apostle, that since the offerings of Christ availed to pacify God, not only an end was put to former sacrifices, but that it is also impious to repeat the sacrifice. It is hence quite evident that the offering of Christ in the mass is sacrilegious. ¹⁶⁴

Calvin: Heb 10:3

3.=== A remembrance again, === etc. Though the Gospel is a message of reconciliation with God, yet it is necessary that we should daily remember our sins; but what the Apostle means is, that sins were brought to remembrance that guilt might be removed by the means of the sacrifice then offered. It is not, then, any kind of remembrance that is here meant, but that which might lead to such a confession of guilt before God, as rendered a sacrifice necessary for its removal.

Such is the sacrifice of the mass with the Papists; for they pretend that by it the grace of God is applied to us in order that sins may be blotted out. But since the Apostle concludes that the sacrifices of the Law were weak, because they were every year repeated in order to obtain pardon, for the very same reason it may be concluded that the sacrifice of Christ was weak, if it must be daily offered, in order that its virtue may be applied to us. With whatever masks, then, they may cover their mass, they can never escape the charge of an atrocious blasphemy against Christ.

Calvin: Heb 10:4

4.=== For it is not possible, === etc. He confirms the former sentiment with the same reason which he had adduced before, that the blood of beasts could not cleanse souls from sin. The Jews, indeed, had in this a symbol and a pledge of the real cleansing; but it was with reference to another, even as the blood of the calf represented the blood of Christ. But the Apostle is speaking here of the efficacy of the blood of beasts in itself. He therefore justly takes away from it the power of cleansing. There is also to be understood a contrast which is not expressed, as though he had said, “It is no wonder that the ancient sacrifices were insufficient, so that they were to be offered continually, for they had nothing in them but the blood of beasts, which could not reach the conscience; but far otherwise is the power of Christ’s blood: It is not then right to measure the offering which he has made by the former sacrifices.”

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 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

Calvin: Heb 10:7

7.=== In the volume or chapter of the book, === etc. Volume is properly the meaning of the Hebrew word; for we know that books were formerly rolled up in the form of a cylinder. There is also nothing unreasonable in understanding book as meaning the Law, which prescribes to all God’s children the rule of a holy life; though it seems to me a more suitable view to consider him as saying, that he deemed himself to be in the catalogue of those who render themselves obedient to God. The Law, indeed, bids us all to obey God; but David means, that he was numbered among those who are called to obey God; and then he testifies that he obeyed his vocation, by adding, I come to do thy will; and this peculiarly belongs to Christ. For though all the saints aspire after the righteousness of God, yet it is Christ alone who was fully competent to do God’s will.

This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience for this end, that all who are his may contend with one another in imitating him, that they may together respond to the call of God, and that their life may exemplify this saying, Lo, I come. To the same purpose is what follows, It is written, that is, that we should do the will of God, according to what is said elsewhere, that the end of our election is, to be holy and unblamable in his sight. (Col 1:22.)

Calvin: Heb 10:9

9.=== He taketh away, === etc. See now why and for what purpose this passage was quoted, even that we may know that the full and perfect righteousness under the kingdom of Christ stands in no need of the sacrifices of the Law; for when they are removed, the will of God is set up as a perfect rule. It hence follows, that the sacrifices of beasts were to be removed by the priesthood of Christ, as they had nothing in common with it. For there was no reason, as we have said, for him to reject the sacrifices on account of an accidental blame; for he is not dealing with hypocrites, nor does he condemn the superstition of perverted worship; but he denies that the usual sacrifices are required of a pious man rightly instructed, and he testifies that without sacrifices God is fully and perfectly obeyed.

Calvin: Heb 10:10

10.=== By the which will, === etc. After having accommodated to his subject David’s testimony, he now takes the occasion to turn some of the words to his own purpose, but more for the sake of ornament than of explanation. David professed, not so much in his own person as in that of Christ, that he was ready to do the will of God. This is to be extended to all the members of Christ; for Paul’s doctrine is general, when he says, “This is the will of God, even your sanctification, that every one of you abstain from uncleanness”. (1Th 4:3.) But as it was a supereminent example of obedience in Christ to offer himself to the death of the cross, and as it was for this especially that he put on the form of a servant, the Apostle says, that Christ by offering himself fulfilled the command of his Father, and that we have been thus sanctified. ¹⁶⁶ When he adds, through the offering of the body, etc., he alludes to that part of the Psalm, where he says, “A body hast thou prepared for me,” at least as it is found in Greek. He thus intimates that Christ found in himself what could appease God, so that he had no need of external aids. For if the Levitical priests had a fit body, the sacrifices of beasts would have been superfluous. But Christ alone was sufficient, and was by himself capable of performing whatever God required.

Calvin: Heb 10:11

11.=== And every priest, === etc. Here is the conclusion of the whole argument, — that the practice of daily sacrificing is inconsistent with and wholly foreign to the priesthood of Christ; and that hence after his coming the Levitical priests whose custom and settled practice was daily to offer, were deposed from their office; for the character of things which are contrary is, that when one thing is set up, the other falls to the ground. He has hitherto labored enough, and more than enough, in defending the priesthood of Christ; the conclusion then is, that the ancient priesthood, which is inconsistent with this, has ceased; for all the saints find a full consecration in the one offering of Christ. At the same time the wordτετελείωκεν, which I render “has consecrated,” may yet be rendered “has perfected;” but I prefer the former meaning, because he treats here of sacred things. ¹⁶⁷

By saying, them who are sanctified, he includes all the children of God; and he reminds us that the grace of sanctification is sought elsewhere in vain.

But lest men should imagine that Christ is now idle in heaven, he repeats again that he sat down at God’s right hand; by which phrase is denoted, as we have seen elsewhere, his dominion and power. There is therefore no reason for us to fear, that he will suffer the efficacy of his death to be destroyed or to lie buried; for he lives for this end, that by his power he may fill heaven and earth. He then reminds us in the words of the Psalm how long this state of things is to be, even until Christ shall lay prostrate all his enemies. If then our faith seeks Christ sitting on God’s right hand, and recumbs quietly on him as there sitting, we shall at length enjoy the fruit of his victory; yea, when our foes, Satan, sin, death, and the whole world are vanquished, and when corruption of our flesh is cast off, we shall triumph for ever together with our head.

Calvin: Heb 10:15

15.=== The Holy Ghost also is a witness, === etc. ¹⁶⁸ This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. ¹⁶⁹ But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. ¹⁷⁰

This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this — that God would no more remember sins.

Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction.

They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled.

They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ’s sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone.

The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice.

The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ’s death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased.

In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle’s testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; — secondly, the Apostle asserts that Christ’s sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; — thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; — fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol.

Calvin: Heb 10:19

19.=== Having therefore, brethren, === etc. He states the conclusion or the sum of his previous doctrine, to which he then fitly subjoins a serious exhortation, and denounces a severe threatening on those who had renounced the grace of Christ. Now, the sum of what he had said is, that all the ceremonies by which an access under the Law was open to the sanctuary, have their real fulfillment in Christ, so that to him who has Christ, the use of them is superfluous and useless To set this forth more fully, he allegorically describes the access which Christ has opened to us; for he compares heaven to the old sanctuary, and sets forth the things which have been spiritually accomplished in Christ in typical expressions. Allegories do indeed sometimes obscure rather than illustrate a subject; but when the Apostle transfers to Christ the ancient figures of the Law, there is no small elegance in what he says, and no small light is attained; and he did this, that we may recognize as now really exhibited in him whatever the Law shadowed forth. But as there is great weight almost in every word, so we must remember that there is here to be understood a contrast, — the truth or reality as seen in Christ, and the abolition of the ancient types.

He says first, that we have boldness to enter into the holiest. This privilege was never granted to the fathers under the Law, for the people were forbidden to enter the visible sanctuary, though the high priest bore the names of the tribes on his shoulders, and twelve stones as a memorial of them on his breast. But now the case is very different, for not only symbolically, but in reality an entrance into heaven is made open to us through the favor of Christ, for he has made us a royal priesthood. ¹⁷¹

He adds, by the blood of Jesus, because the door of the sanctuary was not opened for the periodical entrance of the high priest, except through the intervention of blood. But he afterwards marks the difference between this blood and that of beasts; for the blood of beasts, as it soon turns to corruption, could not long retain its efficacy; but the blood of Christ, which is subject to no corruption, but flows ever as a pure stream, is sufficient for us even to the end of the world. It is no wonder that beasts slain in sacrifice had no power to quicken, as they were dead; but Christ who arose from the dead to bestow life on us, communicates his own life to us. It is a perpetual consecration of the way, because the blood of Christ is always in a manner distilling before the presence of the Father, in order to irrigate heaven and earth.

Calvin: Heb 10:20

20.=== Through the veil, === etc. As the veil covered the recesses of the sanctuary and yet afforded entrance there, so the divinity, though hid in the flesh of Christ, yet leads us even into heaven; nor can any one find God except he to whom the man Christ becomes the door and the way. Thus we are reminded, that Christ’s glory is not to be estimated according to the external appearance of his flesh; nor is his flesh to be despised, because it conceals as a veil the majesty of God, while it is also that which conducts us to the enjoyment of all the good things of God.

Calvin: Heb 10:21

21.=== And having a high priest, === etc. Whatever he has previously said of the abrogation of the ancient priesthood, it behaves us now to bear in mind, for Christ could not be a priest without having the former priests divested of their office, as it was another order. He then intimates that all those things which Christ had changed at his coming ought to be relinquished; and God has set him over his whole house for this end, — that every one who seeks a place in the Church, may submit to Christ and choose him, and no other, as his leader and ruler. ¹⁷²

Calvin: Heb 10:22

22.=== Let us draw near with a true heart, === etc. As he shows that in Christ and his sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction his appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; he propitiated God by his own blood, and reconciled him to men; he ascended up above all the heavens to appear before God as our Mediator.

Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience.

Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. ¹⁷³ By the term full assurance, πληροφορία the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. The sprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God, or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh. I am disposed to include both these things. ¹⁷⁴ What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, “I will sprinkle clean water upon you.” (Eze 36:25.) The meaning is, that we are made partakers of Christ, if we come to him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as his children. ¹⁷⁵ (2Co 7:1.)

Calvin: Heb 10:23

23.=== Let us hold fast, === etc. As he exhorts here the Jews to persevere, he mentions hope rather than faith; for as hope is born of faith, so it is fed and sustained by it to the last. He requires also profession or confession, for it is not true faith except it shows itself before men. And he seems indirectly to touch the dissimulation of those who paid too much attention, in order to please their own nation, to the ceremonies of the Law. He therefore bids them not only to believe with the heart, but also to show and to profess how much they honored Christ.

But we ought carefully to notice the reason which he subjoins, for he is faithful that promised. For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe. ¹⁷⁶

Calvin: Heb 10:24

24.=== And let us consider one another, === etc. I doubt not but that he addresses the Jews especially in this exhortation. It is well­known how great was the arrogance of that nation; being the posterity of Abraham, they boasted that they alone, to the exclusion of all others, had been chosen by the Lord to inherit the covenant of eternal life. Inflated by such a privilege, they despised other nations, and wished to be thought as being alone in the Church of God; nay, they superciliously arrogated to themselves the name of being The Church. It was necessary for the Apostles to labor much to correct this pride; and this, in my judgment, is what the Apostle is doing here, in order that the Jews might not bear it ill that the Gentiles were associated with them and united as one body in the Church.

And first, indeed, he says, Let us consider one another; for God was then gathering a Church both from the Jews and from the Gentiles, between whom there had always been a great discord, so that their union was like the combination of fire and water. Hence the Jews recoiled from this, for they thought it a great indignity that the Gentiles, should be made equal with them. To this goad of wicked emulation which pricked them, the Apostle sets up another in opposition to it, even that of love; or the wordπαροξυσμὸς, which he uses, signifies the ardor of contention. Then that the Jews might not be inflamed with envy, and be led into contention, the Apostle exhorts them to a godly emulation, even to stimulate one another to love. ¹⁷⁷

Calvin: Heb 10:25

25.=== Not forsaking the assembling of ourselves together, === etc. This confirms the view that has been given. The composition of the Greek word ought to be noticed; forἐπὶ signifies an addition; then ἐπισυναγωγὴ, assembling together, means a congregation increased by additions. The wall of partition having been pulled down, God was then gathering those as his children who had been aliens from the Church; so the Gentiles were a new and unwonted addition to the Church. This the Jews regarded as a reproach to them, so that many made a secession from the Church, thinking that such a mixture afforded them a just excuse; nor could they be easily induced to surrender their own right; and further, they considered the right of adoption as peculiar, and as belonging exclusively to themselves. The Apostle, therefore, warns them, lest this equality should provoke them to forsake the Church; and that he might not seem to warn them for no reason, he mentions that this neglect was common to many. ¹⁷⁸

We now understand the design of the apostle, and what was the necessity that constrained him to give this exhortation. We may at the same time gather from this passage a general doctrine:

It is an evil which prevails everywhere among mankind, that every one sets himself above others, and especially that those who seem in anything to excel cannot well endure their inferiors to be on an equality with themselves. And then there is so much morosity almost in all, that individuals would gladly make churches for themselves if they could; for they find it so difficult to accommodate themselves to the ways and habits of others. The rich envy one another; and hardly one in a hundred can be found among the rich, who allows to the poor the name and rank of brethren. Unless similarity of habits or some allurements or advantages draw us together, it is very difficult even to maintain a continual concord among ourselves. Extremely needed, therefore, by us all is the admonition to be stimulated to love and not to envy, and not to separate from those whom God has joined to us, but to embrace with brotherly kindness all those who are united to us in faith. And surely it behaves us the more earnestly to cultivate unity, as the more eagerly watchful Satan is, either to tear us by any means from the Church, or stealthily to seduce us from it. And such would be the happy effect, were no one to please himself too much, and were all of us to preserve this one object, mutually to provoke one another to love, and to allow no emulation among ourselves, but that of doing “good works”. For doubtless the contempt of the brethren, moroseness, envy, immoderate estimate of ourselves, and other sinful impulses, clearly show that our love is either very cold, or does not at all exist.

Having said, “Not forsaking the assembling together,” he adds, But exhorting one another; by which he intimates that all the godly ought by all means possible to exert themselves in the work of gathering together the Church on every side; for we are called by the Lord on this condition, that every one should afterwards strive to lead others to the truth, to restore the wandering to the right way, to extend a helping hand to the fallen, to win over those who are without. But if we ought to bestow so much labor on those who are yet aliens to the flock of Christ, how much more diligence is required in exhorting the brethren whom God has already joined to us?

===As the manner of some is, === etc. It hence appears that the origin of all schisms was, that proud men, despising others, pleased themselves too much. But when we hear that there were faithless men even in the age of the Apostles, who departed from the Church, we ought to be less shocked and disturbed by similar instances of defection which we may see in the present day. It is indeed no light offense when men who had given some evidence of piety and professed the same faith with us, fall away from the living God; but as it is no new thing, we ought, as I have already said, to be less disturbed by such an event. But the Apostle introduced this clause to show that he did not speak without a cause, but in order to apply a remedy to a disease that was making progress.

===And so much the more, === etc. Some think this passage to be of the same import with that of Paul,

“It is time to awake out of sleep, for now is our salvation nearer than when we believed.” (Rom 13:11.)

But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the Church. For to what end did Christ come except to collect us all into one body from that dispersion in which we are now wandering? Therefore, the nearer his coming is, the more we ought to labor that the scattered may be assembled and united together, that there may be one fold and one shepherd (Joh 10:16.)

Were any one to ask, how could the Apostle say that those who were as yet afar off from the manifestation of Christ, saw the day near and just at hand? I would answer, that from the beginning of the kingdom of Christ the Church was so constituted that the faithful ought to have considered the Judge as coming soon; nor were they indeed deceived by a false notion, when they were prepared to receive Christ almost every moment; for such was the condition of the Church from the time the Gospel was promulgated, that the whole of that period might truly and properly be called the last. They then who have been dead many ages ago lived in the last days no less than we. Laughed at is our simplicity in this respect by the worldly­wise and scoffers, who deem as fabulous all that we believe respecting the resurrection of the flesh and the last judgment; but that our faith may not fail through their mockery, the Holy Spirit reminds us that a thousand years are before God as one day, (2Pe 3:8;) so that whenever we think of the eternity of the celestial kingdom no time ought to appear long to us. And further, since Christ, after having completed all things necessary for our salvation, has ascended into heaven, it is but reasonable that we who are continually looking for his second manifestation should regard every day as though it were the last. ¹⁷⁹

Calvin: Heb 10:26

26.For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus

Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, “If we knowingly and willingly renounce the grace which we had obtained.” It is now evident how widely apart is this doctrine from the error of Novatus

And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.

This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverbἔτι, more. But Christ’s sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.

The clause, “after having received the knowledge of the truth,” was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. ¹⁸⁰

Calvin: Heb 10:27

27.But a certain fearful looking for, === etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God’s wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun.

He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. (Isa 66:24.) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. ¹⁸¹

===Which shall devour the adversaries It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan.

Calvin: Heb 10:28

28.=== He that despised, === etc. This is an argument from the less to the greater; for if it was a capital offense to violate the law of Moses, how much heavier punishment does the rejection of the gospel deserve, a sin which involves so many and so heinous impieties! This reasoning was indeed most fitted to impress the Jews; for so severe a punishment on apostates under the Law was neither new to them, nor could it appear unjustly rigorous. They ought then to have acknowledged that vengeance just, however severe, by which God now sanctions the majesty of his Gospel ¹⁸²

Hereby is also confirmed what I have already said, that the Apostle speaks not of particular sins, but of the entire denial of Christ; for the Law did not punish all kinds of transgressions with death, but apostasy, that is, when any one wholly renounced religion; for the Apostle referred to a passage in Deu 17:2, ¹⁸³ where we find, that if any one violated God’s covenant by worshipping foreign gods, he was to be brought outside of the gate and stoned to death.

Now, though the Law proceeded from God, and Moses was not its author, but its minister, yet the Apostle calls it the law of Moses, because it had been given through him: this was said in order to amplify the more the dignity of the Gospel, which has been delivered to us by the Son of God.

===Under two or three witnesses, === etc. This bears not on the present subject; but it was a part of the civil law of Moses that two or three witnesses were required to prove the accused guilty. However, we hence learn what sort of crime the Apostle meant; for had not this been added, an opening would have been left for many false conjectures. But now it is beyond all dispute that he speaks of apostasy. At the same time that equity ought to be observed which almost all statesmen have adopted, that no one is to be condemned without being proved guilty by the testimony of two witnesses. ¹⁸⁴

Calvin: Heb 10:29

29.Who has trodden under foot the Son of God, === etc. There is this likeness between apostates under the Law and under the Gospel, that both perish without mercy; but the kind of death is different; for the Apostle denounces on the despisers of Christ not only the deaths of the body, but eternal perdition. And therefore he says that a sorer punishment awaits them. And he designates the desertion of Christianity by three things; for he says that thus the Son of God is trodden under foot, that his blood is counted an unholy thing, and that despite is done to the Spirit of grace. Now, it is a more heinous thing to tread under foot than to despise or reject; and the dignity of Christ is far different from that of Moses; and further, he does not simply set the Gospel in opposition to the Law, but the person of Christ and of the Holy Spirit to the person of Moses.

===The blood of the covenant, === etc. He enhances ingratitude by a comparison with the benefits. It is the greatest indignity to count the blood of Christ unholy, by which our holiness is effected; this is done by those who depart from the faith. For our faith looks not on the naked doctrine, but on the blood by which our salvation has been ratified. He calls it the blood of the covenant, because then only were the promises made sure to us when this pledge was added. But he points out the manner of this confirmation by saying that we are sanctified; for the blood shed would avail us nothing, except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. ¹⁸⁵

===The Spirit of grace He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption of God on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. Hence learn that all who willfully render useless his grace, by which they had been favored, act disdainfully towards the Spirit of God.

It is therefore no wonder that God so severely visits blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. ¹⁸⁶

Calvin: Heb 10:30

30.For we know him that hath said, === etc. Both the passages are taken from Deu 32:35. But as Moses there promises that God would take vengeance for the wrongs done to his people, it seems that the words are improperly and constrainedly applied to the vengeance referred to here; for what does the Apostle speak of? Even that the impiety of those who despised God would not be unpunished. Paul also in Rom 12:19, knowing the true sense of the passage, accommodates it to another purpose; for having in view to exhort us to patience, he bids us to give place to God to take vengeance, because this office belongs to him; and this he proves by the testimony of Moses. But there is no reason why we should not turn a special declaration to a universal truth. Though then the design of Moses was to console the faithful, as they would have God as the avenger of wrongs done to them; yet we may always conclude from his words that it is the peculiar office of God to take vengeance on the ungodly. Nor does he pervert his testimony who hence proves that the contempt of God will not be unpunished; for he is a righteous judge who claims to himself the office of taking vengeance.

At the same time the Apostle might here also reason from the less to the greater, and in this manner: “God says that he will not suffer his people to be injured with impunity, and declares that he will surely be their avenger: If he suffers not wrongs done to men to be unpunished, will he not avenge his own? Has he so little or no care and concern for his own glory, as to connive at and pass by indignities offered to him?” But the former view is more simple and natural, — that the Apostle only shows that God will not be mocked with impunity, since it is his peculiar office to render to the ungodly what they have deserved. ¹⁸⁷

===The Lord shall judge his people Here another and a greater difficulty arises; for the meaning of Moses seems not to agree with what here intended. The Apostle seems to have quoted this passage as though Moses had used the word punish, and not judge; but as it immediately follows by way of explanation, “He will be merciful to his saints,” it appears evident that to judge here is to act as a governor, according to its frequent meaning in the Hebrew; but this seems to have little to do with the present subject. Nevertheless he who weighs well all things will find that this passage is fitly and suitably adduced here; for God cannot govern the Church without purifying it, and without restoring to order the confusion that may be in it. Therefore this governing ought justly to be dreaded by hypocrites, who will then be punished for usurping a place among the faithful, and for perfidiously using the sacred name of God, when the master of the family undertakes himself the care of setting in order his own house. It is in this sense that God is said to arise to judge his people, that is, when he separates the truly godly from hypocrites, (Psa 1:4;) and in Psa 125:5, ¹⁸⁸ where the Prophet speaks of exterminating hypocrites, that they might no more dare to boast that they were of the Church, because God bore with them; he promises peace to Israel after having executed his judgment.

It was not then unreasonably that the apostle reminded them that God presided over his Church and omitted nothing necessary for its rightful government, in order that they might all learn carefully to keep themselves under his power, and remember that they had to render an account to their judge. ¹⁸⁹

He hence concludes that it is a fearful thing to fall into the hands of the living God. A mortal man, however incensed he may be, cannot carry his vengeance beyond death; but God’s power is not bounded by so narrow limits; besides, we often escape from men, but we cannot escape from God’s judgment. Who soever then considers that he has to do with God, must (except he be extremely stupid) really tremble and quake; nay, such an apprehension of God must necessarily absorb the whole man, so that no sorrows, or torments can be compared with it. In short, whenever our flesh allures us or we flatter ourselves by any means in our sins, this admonition alone ought to be sufficient to arouse us, that “it is a fearful thing to fall into to hands of the living God;” for his wrath is furnished with dreadful punishments which are to be forever.

However, the saying of David, when he exclaimed, that it was better to fall into Gods hands than into the hands of men, (2Sa 24:14,) seems to be inconsistent with what is said here. But this apparent inconsistency vanishes, when we consider that David, relying confidently on God’s mercy, chose him as his Judge rather than men; for though he knew that God was displeased with him, yet he felt confident that he would be reconciled to him; in himself, indeed, he was prostrate on the ground, but yet he was raised up by the promise of grace. As then he believed God not to be inexorable, there is no wonder that he dreaded his wrath less, than that of men; but the Apostle here speaks of God’s wrath as being dreadful to the reprobate, who being destitute of the hope of pardon, expect nothing but extreme severity, as they have already closed up against themselves the door of grace. And we know that God is set forth in various ways according to the character of those whom he addresses; and this is what David means when he says, “With the merciful thou wilt be merciful, and with the froward thou wilt be froward.” (Psa 18:25.) ¹⁹⁰

Calvin: Heb 10:32

32.=== But call to remembrance, === etc. In order to stimulate them, and to rouse their alacrity to go forward, he reminds them of the evidences of piety which they had previously manifested; for it is a shameful thing to begin well, and to faint in the middle of our course, and still more shameful to retrograde after having made great progress. The remembrance then of past warfare, if it had been carried on faithfully and diligently under the banner of Christ, is at length useful to us, not as a pretext for sloth, as though we had already served our time, but to render us more active in finishing the remaining part of our course. For Christ has not enlisted us on this condition, that we should after a few years ask for a discharge like soldiers who have served their time, but that we should pursue our warfare even to the end.

He further strengthens his exhortation by saying, that they had already performed great exploits at a time when they were as yet new recruits: the more shame then would it be to them, if now they fainted after having been long tried; for the word enlightened is to be limited to the time when they first enlisted under Christ, as though he had said, “As soon as ye were initiated into the faith of Christ, ye underwent hard and arduous contests; now practice ought to have rendered you stronger, so as to become more courageous.” He, however, at the same time reminds them, that it was through God’s favor that they believed, and not through their own strength; they were enlightened when immersed in darkness and without eyes to see, except light from above had shone upon them. Whenever then those things which we have done or suffered for Christ come to our minds, let them be to us so many goads to stir us on to higher attainments. ¹⁹¹

Calvin: Heb 10:33

33.=== Partly, whilst ye were made, === etc. We see who they were whom he addresses, even those whose faith had been proved by no common trials, and yet he refrains not from exhorting them to greater things. Let no man therefore deceive himself by self-flattery as though he had reached the goal, or had no need of incentives from others.

Now he says, that they had been made gazingstocks both by reproaches and afflictions, or exposed to public shame by reproaches and distresses, as though they were exposed on a public theater. ¹⁹² We hence learn that the persecutions which they had sustained were remarkably severe. But we ought especially to notice the latter clause, when he says that they became companions, or associates of the godly in their persecutions; for as it is Christ’s cause for which all the godly contend, and as it is what their contend for in common, whatever one of them suffers, all the rest ought to transfer, as it were, to themselves; and this is what ought by all means to be done by us, unless we would separate ourselves from Christ himself. ¹⁹³

Calvin: Heb 10:34

34.And took joyfully, ¹⁹⁴ etc. There is no doubt but as they were men who had feelings, the loss of their goods caused them grief; but yet their sorrow was such as did not prevent the joy of which the Apostle speaks. As poverty is deemed an evil, the plunder of their goods considered in itself touched them with grief; but as they looked higher, they found a cause for joy, which allayed whatever grief they felt. It is indeed thus necessary that our thoughts should be drawn away from the world, by looking at the heavenly recompense; nor do I say any other thing but what all the godly find to be the case by experience. And no doubt we joyfully embrace what we are persuaded will end in our salvation; and this persuasion the children of God doubtless have respecting the conflicts which they undertake for the glory of Christ. Hence carnal feelings never so prevail in overwhelming them with grief, but that with their minds raised up to heaven they emerge into spiritual joy.

And this is proved by what he subjoins, knowing that ye have in heaven a better and an enduring substance. Joyfully then did they endure the plundering of their goods, not because they were glad to find themselves plundered; but as their minds were fixed on the recompense, they easily forgot the grief occasioned by their present calamity. And indeed wherever there is a lively perception of heavenly things, the world with all its allurements is not so relished, that either poverty or shame can overwhelm our minds with grief. If then we wish to bear anything for Christ with patience and resigned minds, let us accustom ourselves to a frequent meditation on that felicity, in comparison with which all the good things of the world are nothing but refuse. Nor are we to pass by these words, “knowing that ye have”; ¹⁹⁵ for except one be fully persuaded that the inheritance which God has promised to his children belongs to him, all his knowledge will be cold and useless.

Calvin: Heb 10:35

35.=== Cast not away, therefore, === etc. He shows what especially makes us strong to persevere, even the retaining of confidence; for when that is lost, we lose the recompense set before us. It hence appears that confidence is the foundation of a godly and holy life. By mentioning reward, he diminishes nothing from the gratuitous promise of Salvation; for the faithful know that their labor is not vain in the Lord in such a way that they still rest on God’s mercy alone. But it has been often stated elsewhere how reward is not incompatible with the gratuitous imputation of righteousness.

Calvin: Heb 10:36

36.=== For ye have need of patience, === etc. He says that patience is necessary, not only because we have to endure to the end, but as Satan has innumerable arts by which he harasses us; and hence except we possess extraordinary patience, we shall a thousand times be broken down before we come to the half of our course. The inheritance of eternal life is indeed certain to us, but as life is like a race, we ought to go on towards the goal. But in our way there are many hindrances and difficulties, which not only delay us, but which would also stop our course altogether, except we had great firmness of mind to pass through them. Satan craftily suggests every kind of trouble in order to discourage us. In short, Christians will never advance two paces without fainting, except they are sustained by patience. ¹⁹⁶ This then is the only way or means by which we can firmly and constantly advance; we shall not otherwise obey God, nor even enjoy the promised inheritance, which is here by metonymy called the “promise”.

Calvin: Heb 10:37

37.For yet a little while, or, for yet a very little time, etc. That it may not be grievous to us to endure, he reminds us that the time will not be long. There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the Apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness.

And in order that this consolation might have more assurance and authority, he adduces the testimony of the Prophet Habakkuk. (Hab 2:4.) But as he follows the Greek version, he departs somewhat from the words of the Prophet. I will first briefly explain what the Prophet says, and then we shall compare it with what the Apostle relates here.

When the Prophet had spoken of the dreadful overthrow of his own nation, being terrified by his prophecy, he had nothing to do but to quit as it were the world, and to betake himself to his watchtower; and his watchtower was the Word of God, by which he was raised as it were into heaven. Being thus placed in this station, he was bidden to write a new prophecy, which brought to the godly the hope of salvation. Yet as men are naturally unreasonable, and are so hasty in their wishes that they always think God tardy, whatever haste he may make, he told them that the promise would come without delay; at the same time he added, “If it tarries, wait for it.” By which he meant, that what God promises will never come so soon, but that it seems to us to tarry, according to an old proverb, “Even speed is delay to desire.” Then follow these words, “Behold, his soul that is lifted up is not upright in him; but the just shall live by his faith.” By these words he intimates that the ungodly, however they may be fortified by defenses, should not be able to stand, for there is no life of security but by faith. Let the unbelieving then fortify themselves as they please, they can find nothing in the whole world but what is fading, so that they must ever be subject to trembling; but their faith will never disappoint the godly, because it rests on God. This is the meaning of the Prophet.

Now the Apostle applies to God what Habakkuk said of the promise; but as God by fulfilling his promises in a manner shows what he is, as to the subject itself there is not much difference; nay, the Lord comes whenever he puts forth his hand to help us. The Apostle follows the Prophet in saying, That it would be shortly; because God defers not his help longer than it is expedient; for he does not by delaying time deceive us as men are wont to do; but he knows his own time which he suffers not to pass by without coming to our aid at the moment required. Now he says, He that cometh will come, and will not tarry. Here are two clauses: by the first we are taught that God will come to our aid, for he has promised; and by the second, that he will do so in due time, not later than he ought. ¹⁹⁷

Calvin: Heb 10:38

38.=== Now the just, === etc. He means that patience is born of faith; and this is true, for we shall never be able to carry on our contests unless we are sustained by faith, even as, on the other hand, John truly declares, that our victory over the world is by faith. (1Jo 5:4.) It is by faith that we ascend on high; that we leap over all the perils of this present life, and all its miseries and troubles; that we possess a quiet standing in the midst of storms and tempests. Then the Apostle announced this truth, that all who are counted just before God do not live otherwise than by faith. And the future tense of the verb live, betokens the perpetuity of this life. Let readers consult on this subject Rom 1:17, ¹⁹⁸ and Gal 3:11, where this passage is quoted.

===But if any man draw back, === etc. This is the rendering of עפלה elation, as used by the Prophet, for the words are, “Where there shall be elation or munition, the soul of that man shall not continue right in him.” The Apostle gives here the Greek version, which partly agrees with the words of the Prophet, and partly differs from them. For this drawing back differs but little, if anything, from that elation or pride with which the ungodly are inflated, since their refractory opposition to God proceeds from that false confidence with which they are inebriated; for hence it is that they renounce his authority and promise themselves a quiet state, free from all evil. They may be said, then, to draw back, when they set up defenses of this kind, by which they drive away every fear of God and reverence for his name. And thus by this expression is intimated the power of faith no less than the character of impiety; for pride is impiety, because it renders not to God the honor due to him, by rendering man obedient to him. From self­security, insolence, and contempt, it comes that as long as it is well with the wicked, they dare, as one has said, to insult the clouds. But since nothing is more contrary to faith than this drawing back, for the true character of faith is, that it draws a man unto submission to God when drawn back by his own sinful nature.

The other clause, “He will not please my soul,” or as I have rendered it more fully, “My soul shall not delight in him,” is to be taken as the expression of the Apostle’s feeling; for it was not his purpose to quote exactly the words of the Prophet, but only to refer to the passage to invite readers to a closer examination of it. ¹⁹⁹

Calvin: Heb 10:39

39.=== But we are not of them which draw back, === etc. The Apostle made a free use of the Greek version, which was most suitable to the doctrine which he was discussing; and he now wisely applies it. He had before warned them, lest by forsaking the Church they should alienate themselves from the faith and the grace of Christ; he now teaches them that they had been called for this end, that they might not draw back. And he again sets faith and drawing back in opposition the one to the other, and also the preservation of the soul to its perdition.

Now let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition.

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 Messianic psalm, probably depicting the thoughts of Christ as He was hanging on the cross.

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 21:6) 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.

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 same mighty power and wisdom with which He had formed the universe. This can only mean that the body of Jesus, like that of Adam, was a special creation, not formed by the normal process of genetic inheritance."

Defender: Heb 10:6

Compare Psa 51:16-19 and Mic 6:7, Mic 6:8."

Defender: Heb 10:7

The book of God had been written in heaven long before it was transmitted to men on earth, and this certainly included God's great plan of redemption (Psa 119:89; Psa 139:16; 1Pe 1:18-20; Rev 13:8).

Defender: Heb 10:7

The Lord Jesus Christ frequently confirmed the fact that He had come into the world specifically to do the will of His Father (Joh 4:34; Joh 5:30; Joh 6:38)."

Defender: Heb 10:12

The high priests in Israel could never be seated (Heb 10:11), for their work was never finished. They could only enter the most holy place once each year, but Christ sat down there forever."

Defender: Heb 10:13

This refers to the promise of Psa 110:1, which also speaks of Christ as "after the order of Melchisedec.""

Defender: Heb 10:16

Again, this cites Jer 31:33, Jer 31:34. See notes on Heb 8:6-13."

Defender: Heb 10:26

There is probably an allusion here to such Old Testament passages as Num 15:30, Num 15:31; Deu 17:2-7; etc. The presumptuous sins (Psa 19:13), especially of deliberate apostasy into idolatry and paganism, were punishable by death. In similar fashion, the deliberate rejection of Christ and His sacrifice for one's sins, after one fully understands its significance and may even have made profession of faith therein, is without remedy. This is the only means God has provided, and there is nothing more that can be said or done to save such a person. That person already knows and understands it all and has rejected it (Heb 6:4-6). Such a person, regardless of outward appearances, had never truly committed his faith and life to Christ in the first place (1Jo 2:19). This verse does not, in context, apply to other sins of a true Christian (Heb 10:39). The remedy for these is repentance and confession, for the blood of Christ has already paid for them (1Jo 1:7-9)."

Defender: Heb 10:28

This refers in particular to Deu 17:6."

Defender: Heb 10:29

These descriptions of the willful sin (Heb 10:26) make it clear that it is the unforgivable sin of willful, knowledgeable apostasy from the faith."

Defender: Heb 10:30

The first reference quoted in this verse is from Deu 32:35, the second from Deu 32:36 (see Rom 12:19)."

Defender: Heb 10:31

There are sixteen references to "the living God" in the New Testament, an appropriate corollary to the fact that eight seems commonly associated with life, especially life after death, or eternal life."

Defender: Heb 10:36

Note the emphasis on God's promises in Hebrews 11, the faith chapter (Heb 11:9, Heb 11:11, Heb 11:13, Heb 11:17, Heb 11:33, Heb 11:39). Sometimes, the fulfillment of a divine promise may seem to us to be long in coming, but it will come. The "little while" (Heb 10:37) in God's timing may seem like a great while to us, but God transcends time, for He created it. He sees the fulfillment happening just as He hears the promise given, so it is inevitable. When the time comes, He "will not tarry" (Heb 10:37; Hab 2:3)."

Defender: Heb 10:38

This is the last of the three quotations in the New Testament of Hab 2:4 (Rom 1:17; Gal 3:11)."

Defender: Heb 10:39

"Believe" here is the same as "have faith." The emphasis throughout Hebrews 11 on "faith" is simply a recital of the outworking of the faith introduced into the discussion here in Heb 10:38, Heb 10:39 (there were no chapter divisions in the original manuscript). Thus the working faith of Hebrews 11 is the living faith of Heb 10:38 and the saving faith of Heb 10:39, and that faith must be exercised first of all on the creation as the work of God (Heb 11:3)."

TSK: Heb 10:1

having : Heb 8:5, Heb 9:9, Heb 9:11, Heb 9:23; Col 2:17

with : Heb 10:3, Heb 10:4, Heb 10:11-18, Heb 7:18, Heb 7:19, Heb 9:8, Heb 9:9, Heb 9:25

perfect : Heb 10:14

TSK: Heb 10:2

would they not have : or, they would have

once : Heb 10:17, Heb 9:13, Heb 9:14; Psa 103:12; Isa 43:25, Isa 44:22; Mic 7:19

conscience : Our translators use the word conscience here, as elsewhere, for consciousness.

TSK: Heb 10:3

a remembrance : Heb 9:7; Exo 30:10; Lev 16:6-11, Lev 16:21, Lev 16:22, Lev 16:29, Lev 16:30,Lev 16:34, Lev 23:27, Lev 23:28; Num 29:7-11; 1Ki 17:18; Mat 26:28

TSK: Heb 10:4

not : Heb 10:8, Heb 9:9, Heb 9:13; Psa 50:8-12, Psa 51:16; Isa 1:11-15, Isa 66:3; Jer 6:20, Jer 7:21, Jer 7:22; Hos 6:6; Amo 5:21, Amo 5:22; Mic 6:6-8; Mar 12:33

take : There were essential defects in these sacrifices. 1st - They were not of the same nature with those who sinned. 2nd - They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God. 3rd - The beasts offered up under the law could not consent to put themselves in the sinner’ s room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner’ s stead: Christ did so. Heb 10:11; Hos 14:2; Joh 1:29; Rom 11:27; 1Jo 3:5

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, 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

TSK: Heb 10:6

burnt : Heb 10:4; Lev. 1:1-6:7

thou : Psa 147:11; Mal 1:10; Mat 3:17; Eph 5:2; Phi 4:18

TSK: Heb 10:7

Lo : Heb 10:9, Heb 10:10; Pro 8:31; Joh 4:34, Joh 5:30, Joh 6:38

in : Gen 3:15 *Gr.

TSK: Heb 10:9

Lo : Heb 9:11-14

He taketh : Heb 7:18, Heb 7:19, Heb 8:7-13, Heb 12:27, Heb 12:28

TSK: Heb 10:10

we : Heb 2:11, Heb 13:12; Zec 13:1; Joh 17:19, Joh 19:34; 1Co 1:30, 1Co 6:11; 1Jo 5:6

the offering : Heb 10:5, Heb 10:12, Heb 10:14, Heb 10:20, Heb 9:12, Heb 9:26, Heb 9:28

TSK: Heb 10:11

daily : Heb 7:27; Exo 29:38, Exo 29:39; Num 28:3, Num 28:24, Num 29:6; Eze 45:4; Dan 8:11, Dan 9:21, Dan 9:27; Dan 11:31, Dan 12:11; Luk 1:9, Luk 1:10

which : Heb 10:4; Psa 50:8-13; Isa 1:11

TSK: Heb 10:12

Heb 1:3, Heb 8:1, Heb 9:12; Act 2:33, Act 2:34; Rom 8:34; Col 3:1

TSK: Heb 10:13

Heb 1:13; Psa 110:1; Dan 2:44; Mat 22:44; Mar 12:36; Luk 20:43; Act 2:35; 1Co 15:25

TSK: Heb 10:14

he : Heb 10:1, Heb 7:19, Heb 7:25, Heb 9:10,Heb 9:14

them : Heb 2:11, Heb 6:13, Heb 6:14, Heb 13:12; Act 20:32, Act 26:13; Rom 15:16; 1Co 1:2; Eph 5:26; Jud 1:1

TSK: Heb 10:15

Heb 2:3, Heb 2:4, Heb 3:7, Heb 9:8; 2Sa 23:2; Neh 9:30; Joh 15:26; Act 28:25; 1Pe 1:11, 1Pe 1:12; 2Pe 1:21; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22, Rev 19:10

TSK: Heb 10:16

Heb 8:8-12; Jer 31:33, Jer 31:34; Rom 11:27

TSK: Heb 10:17

And : Some copies have, Then he said, And their, etc. Heb 10:17

TSK: Heb 10:18

Heb 10:2, Heb 10:14

TSK: Heb 10:19

Having : Heb 4:16, Heb 12:28; Rom 8:15; Gal 4:6, Gal 4:7; Eph 3:12; 2Ti 1:7; 1Jo 3:19-21, 1Jo 4:17

boldness : or, liberty

to enter : Heb 7:25, Heb 9:3, Heb 9:7, Heb 9:8, Heb 9:12, Heb 9:23-25; Rom 5:2; Eph 2:18; 1Jo 2:1, 1Jo 2:2

TSK: Heb 10:20

a new : Joh 10:7, Joh 10:9, Joh 14:6

consecrated : or, new made

through : Heb 6:19, Heb 9:3; Exo 26:31-37, Exo 36:35-38; Lev 16:2, Lev 16:15, Lev 21:23; Mat 27:51; Mar 15:38; Luk 23:45

his : Joh 6:51-56; Eph 2:15; 1Ti 3:16; 1Pe 3:18; 1Jo 4:2; 2Jo 1:7

TSK: Heb 10:21

an : Heb 2:17, Heb 3:1, Heb 4:14-16, Heb 6:20, Heb 7:26, Heb 8:1

the house : Heb 3:3-6; Mat 16:18; 1Co 3:9-17; 2Co 6:16, 2Co 6:17; Eph 2:19-22; 1Ti 3:15

TSK: Heb 10:22

draw : Heb 4:16, Heb 7:19; Psa 73:28; Isa 29:13; Jer 30:21; Jam 4:8

a true : 1Ki 15:3; 1Ch 12:33, 1Ch 28:9, 1Ch 29:17; Psa 9:1, Psa 32:11, Psa 51:10, Psa 84:11, Psa 94:15; Psa 111:1, Psa 119:2, Psa 119:7, Psa 119:10,Psa 119:34, Psa 119:58, Psa 119:69, Psa 119:80,Psa 119:145; Pro 23:26; Jer 3:10, Jer 24:7; Act 8:21; Eph 6:5

in full : Heb 10:19; Mat 21:21, Mat 21:22; Mar 11:23, Mar 11:24; Eph 3:12; Jam 1:6; 1Jo 3:19, 1Jo 3:21, 1Jo 3:22

sprinkled : Heb 9:13, Heb 9:14, Heb 9:19, Heb 11:28, Heb 12:24; Lev 14:7; Num 8:7, Num 19:18, Num 19:19; Isa 52:15; Eze 36:25; 1Pe 1:2

an evil : Joh 8:9; 1Ti 4:2; 1Jo 3:20

our bodies : Heb 9:10; Exo 29:4; Lev 8:6; Eze 16:9, Eze 36:25; Zec 13:1; Mat 3:11; Joh 3:5; Joh 13:8-10; 1Co 6:11; 2Co 7:1; Eph 5:26; Tit 3:5; 1Pe 3:21; Rev 1:5

TSK: Heb 10:23

hold : Heb 3:6, Heb 3:14, Heb 4:14; Rev 3:11

wavering : Jam 1:6

for : Heb 6:18, Heb 11:11; 1Co 1:9, 1Co 10:13; 1Th 5:24; 2Th 3:3; Tit 1:2

TSK: Heb 10:24

consider : Heb 13:3; Psa 41:1; Pro 29:7; Act 11:29; Rom 12:15, Rom 15:1, Rom 15:2; 1Co 8:12, 1Co 8:13, 1Co 9:22; 1Co 10:33; Gal 6:1; Col 3:16; 1Th 5:11; 2Th 3:9

to provoke : Rom 11:4; 2Co 8:8, 2Co 9:2

love : Heb 6:10,Heb 6:11, Heb 13:1; Gal 5:6, Gal 5:13, Gal 5:22; Phi 1:9-11; 1Th 1:3, 1Th 3:12, 1Th 3:13; 1Ti 6:18; Tit 2:4, Tit 3:8; 1Jo 3:18

TSK: Heb 10:25

forsaking : Mat 18:20; Joh 20:19-29; Act 1:13, Act 1:14, Act 2:1, Act 2:42, Act 16:16, Act 20:7; 1Co 5:4; 1Co 11:17, 1Co 11:18, 1Co 11:20, 1Co 14:23; Jud 1:19

but : Heb 10:24, Heb 3:13; Rom 12:8; 1Co 14:3; 1Th 4:18, 1Th 5:11 *marg.

as ye : Mat 24:33, Mat 24:34; Mar 13:29, Mar 13:30; Rom 13:11-13; Phi 4:5; Jam 5:8; 1Pe 4:7; 2Pe 3:9, 2Pe 3:11, 2Pe 3:14

TSK: Heb 10:26

if : Heb 6:4-6; Lev 4:2, Lev 4:13; Num 15:28-31; Deu 17:12; Psa 19:12, Psa 19:13; Dan 5:22, Dan 5:23; Mat 12:31, Mat 12:32, Mat 12:43-45; Joh 9:41; 1Ti 1:13; 2Pe 2:20-22; 1Jo 5:16

after : Luk 12:47; Joh 13:17, Joh 15:22-24; 2Th 2:10; Jam 4:17

there : Heb 10:3-10

TSK: Heb 10:27

a certain : Heb 2:3, Heb 12:25; 1Sa 28:19, 1Sa 28:20; Isa 33:14; Dan 5:6; Hos 10:8; Mat 8:29; Luk 21:26, Luk 23:30; Rev 6:15-17

fiery : Heb 12:29; Num 16:35; Psa 21:9; Jer 4:4; Eze 36:5, Eze 38:19; Joe 2:30; Nah 1:5, Nah 1:6; Zep 1:18, Zep 3:8; Mal 4:1; Mat 3:10,Mat 3:12, Mat 13:42, Mat 13:50, Mat 25:41; Mar 9:43-49; Luk 16:24; 2Th 1:8; Jam 5:3; Rev 20:15

which : Deu 32:43; Psa 68:1, Psa 68:2; Nah 1:2, Nah 1:8-10; Luk 19:27; 1Th 2:15, 1Th 2:16

TSK: Heb 10:28

despised : Heb 2:2; Num 15:30,Num 15:31, Num 15:36; Deu 13:6-10, Deu 17:2-13; 2Sa 12:9, 2Sa 12:13

without : Deu 19:13; Isa 27:11; Jer 13:14; Rom 9:15; Jam 2:13

under : Deu 17:2, Deu 17:6, Deu 17:7, Deu 19:15; Mat 18:16; Joh 8:17; 2Co 13:1

TSK: Heb 10:29

how : Heb 2:3, Heb 12:25

trodden : 2Ki 9:33; Psa 91:13; Isa 14:19, Isa 28:3; Lam 1:15; Eze 16:6 *marg. Mic 7:10; Mat 7:6; Rom 16:20; 1Co 15:25, 1Co 15:27

the blood : Heb 9:20, Heb 13:20

wherewith : Heb 2:11, Heb 9:13; Jer 1:5; Joh 10:36, Joh 17:19; 1Co 11:27, 1Co 11:29

and hath : Isa 63:10; Mat 12:31, Mat 12:32; Luk 12:10; Act 7:51; Eph 4:30

the Spirit : Psa 143:10; Zec 12:10

TSK: Heb 10:30

Vengeance : Deu 32:35; Psa 94:1; Isa 59:17, Isa 61:2, Isa 63:4; Nah 1:2; Rom 12:19, Rom 13:4

The Lord shall : Deu 32:36; Psa 50:4, Psa 96:13, Psa 98:9, Psa 135:14; Eze 18:30, Eze 34:17; 2Co 5:10

TSK: Heb 10:31

a fearful : Heb 10:27; Isa 33:14; Luk 21:11

to fall : Heb 12:29; Psa 50:22, Psa 76:7, Psa 90:11; Mat 10:28; Luk 12:5

TSK: Heb 10:32

call : Gal 3:3, Gal 3:4; Phi 3:16; 2Jo 1:8; Rev 2:5, Rev 3:3

after : Heb 6:4; Act 26:18; 2Co 4:6

ye endured : Heb 12:4; Act 8:1-3, Act 9:1, Act 9:2; Phi 1:29, Phi 1:30; Col 2:1; 2Ti 2:3-13, 2Ti 4:7, 2Ti 4:8

TSK: Heb 10:33

made : Heb 11:36; Psa 71:7; Nah 3:6; Zec 3:8; 1Co 4:9

by reproaches : Heb 11:26, Heb 13:13; Psa 69:9, Psa 74:22, Psa 79:12, Psa 89:51; Isa 51:7; 2Co 12:10

whilst : Phi 1:7, Phi 4:14; 1Th 2:14; 2Ti 1:8, 2Ti 1:16-18

TSK: Heb 10:34

in my : Act 21:33, Act 28:20; Eph 3:1, Eph 4:1, Eph 6:20; Phi 1:7; 2Ti 1:16, 2Ti 2:9

and took : Mat 5:11, Mat 5:12; Act 5:41; Jam 1:2

in yourselves that ye have : or, that ye have in yourselves, or, for yourselves. Mat 6:19, Mat 6:20, Mat 19:21; Luk 10:42, Luk 12:33; 2Co 5:1; Col 1:5, Col 3:2-4; 1Ti 6:19; 2Ti 4:8; 1Pe 1:4; 1Jo 3:2

TSK: Heb 10:35

Cast : Heb 3:6, Heb 3:14, Heb 4:14

great : Heb 11:26; Psa 19:11; Mat 5:12, Mat 10:32, Mat 10:42; Luk 14:14; 1Co 15:58; Gal 6:8-10

TSK: Heb 10:36

ye have : Heb 6:15, Heb 12:1; Psa 37:7, Psa 40:1; Mat 10:22, Mat 24:13; Luk 8:15, Luk 21:19; Rom 2:7; Rom 5:3, Rom 5:4, Rom 8:25, Rom 15:4, Rom 15:5; 1Co 13:7; Gal 6:9; Col 1:11; 1Th 1:3; Jam 1:3; Jam 1:4, Jam 5:7-11; Rev 13:10, Rev 14:12

after : Heb 13:21; Mat 7:21, Mat 12:50, Mat 21:31; Joh 7:17; Act 13:22, Act 13:36; Rom 12:2; Eph 6:6; Col 4:12; 1Jo 2:17

ye might : Heb 6:12, Heb 6:15, Heb 6:17, Heb 9:15; Col 3:24; 1Pe 1:9

TSK: Heb 10:37

Isa 26:20, Isa 60:22; Hab 2:3, Hab 2:4; Luk 18:8; Jam 5:7-9; 2Pe 3:8; Rev 22:20

TSK: Heb 10:38

the just : Hab 2:4; Rom 1:17; Gal 3:11

but : Heb 10:26, Heb 10:27, Heb 6:4-6; Psa 85:8; Eze 3:20, Eze 18:24; Zep 1:6; Mat 12:43-45, Mat 13:21; 2Pe 2:19-22; 1Jo 2:19

my : Psa 5:4, Psa 147:11, Psa 149:4; Isa 42:1; Mal 1:10; Mat 12:18; 1Th 2:15

TSK: Heb 10:39

we are : Heb 6:6-9; 1Sa 15:11; Psa 44:18; Pro 1:32, Pro 14:14; Luk 11:26; 1Jo 5:16; Jud 1:12, Jud 1:13

unto : Heb 10:26; Joh 17:12; 2Th 2:3; 1Ti 6:9; 2Pe 3:7; Rev 17:8, Rev 17:11

but : Heb 11:1; Mar 16:16; Joh 3:15, Joh 3:16, Joh 5:24, Joh 6:40, Joh 20:31; Act 16:30,Act 16:31; Rom 10:9, Rom 10:10; 1Th 5:9; 2Th 2:12-14; 1Pe 1:5; 1Jo 5:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 10:1

For the law having a shadow - That is, the whole of the Mosaic economy was a shadow; for so the word "Law"is often used. The word "shadow"here refers to a rough outline of anything, a mere sketch, such as a carpenter draws with a piece of chalk, or such as an artist delineates when he is about to make a picture. He sketches an outline of the object which he designs to draw, which has "some"resemblance to it, but is not the "very image;"for it is not yet complete. The words rendered "the very image"refer to a painting or statue which is finished, where every part is an exact copy of the original. The "good things to come"here refer to the future blessings which would be conferred on man by the gospel. The idea is, that under the ancient sacrifices there was an imperfect representation; a dim outline of the blessings which the gospel would impart to people. They were a typical representation; they were not such that it could be pretended that they would answer the purpose of the things themselves which they were to represent, and would make those who offered them perfect. Such a rude outline; such a mere sketch, or imperfect delineation, could no more answer the purpose of saving the soul than the rough sketch which an architect makes would answer the purpose of a house, or than the first outline which a painter draws would answer the purpose of a perfect and finished portrait. All that could be done by either would be to convey some distant and obscure idea of what the house or the picture might be, and this was all that was done by the Law of Moses.

Can never with those sacrifices which they offered year by year continually - The sacrifices here particularly referred to were those which were offered on the great day of atonement. These were regarded as the most sacred and efficacious of all, and yet the apostle says that the very fact that they were offered every year showed that there must be some deficiency about them, or they would have ceased to be offered.

Make the comers thereunto perfect - They could not free them from the stains of guilt; they could not give ease to a troubled conscience; there was in them no efficacy by which sin could be put away; compare the notes on Heb 7:11; Heb 9:9.

Barnes: Heb 10:2

For then would they not have ceased to be offered? - Margin, "Or they would have."The sense is the same. The idea is, that the very fact that they were repeated showed that there was some deficiency in them as to the matter of cleansing the soul from sin. If they had answered all the purposes of a sacrifice in putting away guilt, there would have been no need of repeating them in this manner. They were in this respect like medicine. If what is given to a patient heals him, there is no need of repeating it; but if it is repeated often it shows that there was some deficiency in it, and if taken periodically through a man’ s life, and the disease should still remain, it would show that it was not sufficient to effect his cure. So it was with the offerings made by the Jews. They were offered every year, and indeed every day, and still the disease of sin remained. The conscience was not satisfied; and the guilty felt that it was necessary that the sacrifice should be repeated again and again.

Because that the worshippers once purged should have had no more conscience of sin - That is, if their sacrifices had so availed as to remove their past sins, and to procure forgiveness, they would have had no more trouble of conscience on account of them. They would not have felt that it was necessary to make these sacrifices over and over again in order to find peace. When a man has full evidence that an atonement has been made which will meet all the demands of the Law, and which secures the remission of sin, he feels that it is enough. It is all that the case demands, and his conscience may have peace. But when he does "not"feel this, or has not evidence that his sins are all forgiven, those sins will rise to remembrance, and he will be alarmed. He may be punished for them after all. Thence it follows that if a man wants peace he should have good evidence that his sins are forgiven through the blood of the atonement.

No temporary expedient; no attempt to cover them up; no effort to forget them will answer the purpose. They "must be blotted out"if he will have peace - and that can be only through a perfect sacrifice. By the use of the word rendered "conscience"here, it is not meant that he who was pardoned would have no "consciousness"that he was a sinner, or that he would forget it, but that he would have no trouble of conscience; he would have no apprehension of future wrath. The pardon of sin does not cause it to cease to be remembered. He who is forgiven may have a deeper conviction of its evil than he had ever had before. But he will not be troubled or distressed by it as if it were to expose him to the wrath of God. The remembrance of it will humble him; it will serve to exalt his conceptions of the mercy of God and the glory of the atonement, but it will no longer overwhelm the mind with the dread of hell. This effect, the apostle says, was not produced on the minds of those who offered sacrifices every year. The very fact that they did it, showed that the conscience was not at peace.

Barnes: Heb 10:3

But in those sacrifices there is a remembrance again made of sins every year - The reference here is to the sacrifices made on the great day of atonement. This occurred once in a year. Of course as often as a sacrifice was offered, it was an acknowledgment of guilt on the part of those for whom it was made. As these sacrifices continued to be offered every year, they who made the offering were reminded of their guilt and their desert of punishment. All the efficacy which could be pretended to belong those sacrifices, was that they made expiation for the past year. Their efficacy did not extend into the future, nor did it embrace any but those who were engaged in offering them. These sacrifices, therefore, could not make the atonement which man needed. They could not make the conscience easy; they could not be regarded as a sufficient expiation for the time to come, so that the sinner at any time could plead an offering which was already made as a ground of pardon, and they could not meet the wants of all people in all lands and at all times. These things are to be found only in that great sacrifice made by the Redeemer on the cross.

Barnes: Heb 10:4

For it is not possible that the blood of bulls and of goats should take away sins - The reference here is to the sacrifices which were made on the great day of the atonement, for on that day the blood of bulls and of goats alone was offered; see the notes on Heb 9:7. Paul here means to say, doubtless, that it was not possible that the blood of these animals should make a complete expiation so as to purify the conscience, and so as to save the sinner from deserved wrath. According to the divine arrangement, expiation was made by those sacrifices for offences of various kinds against the ritual law of Moses, and pardon for such offences was thus obtained. But the meaning here is, that there was no efficacy in the blood of a mere animal to wash away a "moral"offence. It could not repair the Law; it could not do anything to maintain the justice of God; it had no efficacy to make the heart pure. The mere shedding of the blood of an animal never could make the soul pure. This the apostle states as a truth which must be admitted at once as indisputable, and yet it is probable that many of the Jews had imbibed the opinion that there was such efficacy in blood shed according to the divine direction, as to remove all stains of guilt from the soul; see the notes, Heb 9:9-10.

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 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"- צון ̀awon - means "calamity, misfortune, trouble;"see Psa 31:10; 1Sa 28:10; 2Ki 7:9; Psa 28:6; compare Psa 49:5. The proper idea in the word is that of "turning away, curving, making crooked;"and it is thus applied to anything which is "perverted"or turned from the right way; as when one is turned from the path of rectitude, or commits sin; when one is turned from the way of prosperity or happiness, or is exposed to calamity. This seems to be the idea demanded by the scope of the Psalm, for it is not a penitential Psalm, in which the speaker is recounting his "sins,"but one in which he is enumerating his "sorrows;"praising God in the first part of the Psalm for some deliverance already experienced, and supplicating his interposition in view of calamities that he saw to be coming upon him. This interpretation also seems to be demanded in Psa 40:12 by the "parallelism."In the former part of the verse, the word to which "iniquity"corresponds, is not "sin,"but "evil,"that is, calamity.

"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 - ὠτίον κατηρτίσω μοι ōtion katērtisō moi - "my ear thou hast prepared;"that is, for obedience. But of this there is no proof, and indeed it is evident that the apostle quoted it as if it were σῶμα sōma , "body;"see Heb 10:10. It is probably altogether impossible now to explain the reason why the translators of the Septuagint rendered the phrase as they did; and this remark may be extended to many other places of their version. It is to be admitted here, beyond all doubt, whatever consequences may follow:

(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 - אזנים ‛aaznaayim - "ears,"the reading was אז גוף ‛aaz guwph - then a body;"and that these words became united by the error of transcribers, and by a slight change then became as the present copies of the Hebrew text stands. This conjecture is ingenious, and if it were ever allowable to follow a "mere"conjecture, I should be disposed to do it here. But there is no authority from mss. for any change, nor do any of the old versions justify it, or agree with this except the Arabic.

Barnes: Heb 10:6

In burnt-offerings and sacrifices for sin thou hast had no pleasure - This is not quoted literally from the Psalm, but the sense is retained. The reading there is, "burnt-offering and sin-offering hast thou not required."The quotation by the apostle is taken from the Septuagint, with the change of a single word, which does not materially affect the sense - the word ὀυκ ἐυδόκησας ouk eudokēsas - "ouk eudokesas"- "thou hast no pleasure,"instead of ὀυκ ἠθέλησας ouk ēthelēsas - "ouk ethelesas"- "thou dost not will."The idea is, that God had no pleasure in them as compared with obedience. He preferred the latter, and they could not be made to come in the place of it, or to answer the same purpose. When they were performed with a pure heart, he was doubtless pleased with the offering. As used here in reference to the Messiah, the meaning is, that they would not be what was required of "him."Such offerings would not answer the end for which he was sent into the world, for that end was to be accomplished only by his being "obedient unto death."

Barnes: Heb 10:7

Then said I - "I the Messiah."Paul applies this directly to Christ, showing that he regarded the passage in the Psalms as referring to him as the speaker.

Lo, I come - Come into the world; Heb 10:5. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or stead of them. The time here referred to by the word "then"is when it was manifest that sacrifices and offerings for sin would not answer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not.

In the volume of the book it is written of me - The word rendered here "volume "- κεφαλίς kephalis - means properly "a little head;"and then a knob, and here refers doubtless to the head or knob of the rod on which the Hebrew manuscripts were rolled. Books were usually so written as to be rolled up, and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read; see notes on Luk 4:17. The rods on which they were rolled had small heads, either for the purpose of holding them, or for ornament, and hence, the name head came metaphorically to be given to the roll or volume. But what volume is here intended? And where is that written which is here referred to? If David was the author of the Psalm from which this is quoted Ps. 40, then the book or volume which was then in existence must have been principally, if not entirely, the five books of Moses, and perhaps the books of Job, Joshua, and Judges, with probably a few of the Psalms. It is most natural to understand this of the Pentateuch, or the five books of Moses, as the word "volume"at that time would undoubtedly have most naturally suggested that.

But plainly, this could not refer to David himself, for in what part of the Law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise, no intimation that he would come to "do the will of God"with a view to effect what could not be done by the sacrifices prescribed by the Jewish Law. The reference of the language, therefore, must be to the Messiah - to some place where it is represented that he would come to effect by his obedience what could not be done by the sacrifices and offerings under the Law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the description given of him, that he would como to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do.

They had a reference to him; and it was contemplated in their appointment that their inefficiency would be such that there should be felt a necessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices, and of the Mosaic economy, was, that a Saviour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour, is expressly affirmed by Christ himself Joh 5:46, and by the apostles (compare Act 26:22, Act 26:3), and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in this Epistle. The meaning here is, "I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dispensation."

To do thy will, O God - This expresses the amount of all that the Redeemer came to do. He came to do the will of God:

(1)\caps1     b\caps0 y perfect obedience to his Law, and,

(2)\caps1     b\caps0 y making an atonement for sin - becoming "obedient unto death;"Phi 2:8.

The latter is the principal thought here, for the apostle is showing that sacrifice and offering such as were made under the Law would not put away sin, and that Christ came in contradistinction from them to make a sacrifice that would be efficacious. Everywhere in the Scriptures it is held out as being the "will of God"that such an atonement should be made. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows; see Mat 26:39. We are not to suppose, however, that it was by mere arbitrary will that those sufferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.

Barnes: Heb 10:8

Above when he said - That is, the Messiah. The word "above"refers here to the former part of the quotation. That is, "having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them."

Sacrifice and offering, and burnt-offerings ... - These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all kinds of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offered by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.

Barnes: Heb 10:9

Then said he - In another part of the passage quoted. When he had said that no offering which man could make would avail, then he said that he would come himself.

He taketh away the first - The word "first"here refers to sacrifices and offerings. He takes them away; that is, he shows that they are of no value in removing sin. He states their inefficacy, and declares his purpose to abolish them.

That he may establish the second - To wit, the doing of the will of God. The two stand in contrast with each other, and he shows the inefficacy of the former, in order that the necessity for his coming to do the will of God may be fully seen. If they had been efficacious, there would have been no need of his coming to make an atonement.

Barnes: Heb 10:10

By the which will - That is, by his obeying God in the manner specified. It is in virtue of his obedience that we are sanctified. The apostle immediately specifies what he means, and furnishes the key to his whole argument, when he says that it was "through the offering of the body of Jesus Christ."It was not merely his doing the will of God in general, but it was the specific thing of offering his body in the place of the Jewish sacrifices; compare Phi 2:8. Whatever part his personal obedience had in our salvation, yet the particular thing here specified is, that it was his doing the will of God by offering himself as a sacrifice for sin that was the means of our sanctification.

We are sanctified - We are made holy. The word here is not confined to the specific work which is commonly called sanctification - or the process of making the soul holy after it is renewed, but it includes everything by which we are made holy in the sight of God. It embraces, therefore, justification and regeneration as well as what is commonly known as sanctification. The idea is, that whatever there is in our hearts which is holy, or whatever influences are brought to bear upon us to make us holy, is all to be traced to the fact that the Redeemer became obedient unto death, and was willing to offer his body as a sacrifice for sin.

Through the offering of the body - As a sacrifice. A body just adapted to such a purpose had been prepared for him; Heb 10:5. It was perfectly holy; it was so organized as to be keenly sensitive to suffering; it was the dwelling-place of the incarnate Deity.

Once for all - In the sense that it is not to be offered again; see the notes on Heb 9:28. This ideals repeated here because it was very important to be clearly understood in order to show the contrast between the offering made by Christ, and those made under the Law. The object of the apostle is to exalt the sacrifice made by him above those made by the Jewish high priests. This he does by showing that such was the efficacy of the atonement made by him that it did not need to be repeated; the sacrifices made by them, however, were to be renewed every year.

Barnes: Heb 10:11

And every priest standeth daily ministering - That is, this is done every day. It does not mean literally that every priest was daily concerned in offering sacrifices, for they took turns according to their courses, (notes on Luk 1:5), but that this was done each day, and that every priest was to take his regular place in doing it; Num 28:3. The object of the apostle is to prove that under the Jewish economy sacrifices were repeated constantly, showing their imperfection, but that under the Christian economy the great sacrifice had been offered once, which was sufficient for all.

And offering oftentimes the same sacrifices - The same sacrifices were offered morning and evening every day.

Which can never take away sins - notes, Heb 9:9; Heb 10:1.

Barnes: Heb 10:12

But this man - The Lord Jesus. The word "man"is not in the original here. The Greek is literally "but this;"to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order. He merely mentions him as a priest in contradistinction from the Jewish priests.

After he had offered one sacrifice for sins - By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world.

For ever sat down - That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt.

On the right hand of God - see the notes on Mar 16:19; compare the notes on Eph 1:20-22.

Barnes: Heb 10:13

From henceforth expecting - Or waiting. He waits there until this shall be accomplished according to the promise made to him that all things shall be subdued under him; see the notes on 1Co 15:25-27.

Till his enemies - There is an allusion here to Psa 110:1, where it is said, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool."The enemies of the Redeemer are Satan, the wicked of the earth, and all the evil passions of the heart. The idea is, that all things are yet to be made subject to his will - either by a cheerful and cordial submission to his authority, or by being crushed beneath his power. The Redeemer, having performed his great work of redemption by giving himself as a sacrifice on the cross, is represented now as calmly waiting until this glorious triumph is achieved, and this promise is fulfilled. We are not to suppose that he is inactive, or that he takes no share in the agency by which this is to be done. but the meaning is, that he looks to the certain fulfillment of the promise.

His footstool - That is, they shall be thoroughly and completely subdued. The same idea is expressed in 1Co 15:25, by saying that all his enemies shall be put under his feet. The language arose from the custom of conquerors in putting their feet on the necks of their enemies, as a symbol of subjection; see Jos 10:24; notes, Isa 26:5-6.

Barnes: Heb 10:14

For by one offering - By offering himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world.

He hath perfected forever - He hath laid the foundation of the eternal perfection. The offering is of such a character that it secures their final freedom from sin, and will make them forever holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final and eternal holiness. The offerings made under the Jewish Law were so defective that there was a necessity for repeating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who availed themselves of it.

Them that are sanctified - Those who are made holy by that offering. It does not mean that they are as yet "wholly"sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves; see Heb 2:11; Heb 9:14. The doctrine taught in this verse is, that all those who are in any measure sanctified will be perfected forever. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection. In the atonement made by the Redeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the consequences of it, we may remark, that there is:

(1)\caps1     p\caps0 erfection in its nature, it being of such a character that it needs not to be repeated;

(2)\caps1     t\caps0 here is perfection in regard to the pardon of sin - all past sins being forgiven to those who embrace it, and being forever forgiven; and

(3)\caps1     t\caps0 here is to be absolute perfection for them forever.

They will be made perfect at some future period, and when that shall take place it will be to continue forever and ever.

(The perfection, in this place, is not to be understood of the perfection of grace or of glory. It is perfection, in regard to the matter in hand, in regard to what was the chief design of sacrifices, namely, expiation and consequent pardon and acceptance of God. And this indeed is the Τελειωσις Teleiōsis of the Epistle to the Hebrews generally, Heb 7:11; Heb 9:9; Heb 10:1. Perfect moral purity and consummate happiness will doubtless follow as consequences of the sacrifice of Christ, but the completeness of his expiation, and its power to bring pardon and peace to the guilty and trembling sinner, to justify him unto eternal life, is here, at all events, principally intended. The parties thus perfected or completely justified, are τους ἁγιαζομενους tous hagiazomenous , the "sanctified." Ἁγιαζω Hagiazō , however, besides the general sense of "sanctify"has in this Epistle, like τελειοω teleioō , its sacrificial sense of cleansing from guilt. "Whether ceremonially, as under the Levitical dispensation; Heb 9:13; comp, Lev 16:19; or really and truly, by the offering of the body of Christ; Heb 10:10, Heb 10:14, Heb 10:29; compare Heb 10:2, and Heb 2:11; Heb 9:14."- Parkhurst’ s Greek Lexicon. The meaning, then, may be, that they who are purged or cleansed by this sacrifice, in other words, those to whom its virtue is applied, are perfectly justified.

Wherever this divine remedy is used, it will effectually save. By one offering Christ hath forever justified such as are purged or cleansed by it. This could not be said of those sanctified or purged by the legal sacrifices. Mr. Scott gives the sacrificial sense of the word, but combines with it the sense of sanctifying morally, in the following excellent paraphrase. "By his one oblation he hath provided effectually for the perfect justification unto eternal life, of all those who should ever receive his atonement, by faith springing from regeneration, and evidenced ‘ by the sanctification of the Spirit unto obedience,’ and who were thus set apart and consecrated to the service of God.")

Barnes: Heb 10:15-17

Whereof the Holy Ghost is a witness to us - That is, the Holy Spirit is a proof of the truth of the position here laid down - that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Spirit here referred to is what is furnished in the Scriptures, and not any witness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Spirit.

For after that he had said before - The apostle here appeals to a passage which he had before quoted from Jer 31:33-34; see it explained in the notes on Heb 8:8-12. The object of the quotation in both cases is, to show that the new covenant contemplated the formation of a holy character or a holy people. It was not to set apart a people who should be externally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression "after that he had said before,"and some have supposed that the phrase "then he saith"should be understood before Heb 10:17. But probably the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former of which expresses the fact that God meant to make a new covenant with his people, and the latter expresses the nature of that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this Epistle. The meaning is this, "The Holy Spirit first said, this is the covenant that I will make with them:"and having said this, he then added, "After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more."The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained; compare the notes on Heb 8:8-12. Still, it may be asked, how this quotation proves the point for which it is adduced - that the design of the atonement of Christ was "to perfect forever them that are sanctified?"In regard to this, we may observe:

(1)\caps1     t\caps0 hat it was declared that those who were interested in it would be holy, for the law would be in their hearts and written on their minds; and,

(2)\caps1     t\caps0 hat this would be "entire and perpetual."Their sins would be "wholly"forgiven; they would never be remembered again - and thus they would be "perfected forever."

Barnes: Heb 10:18

Now where remission of these is - Remission or forgiveness of sins; that is, of the sins mentioned in the previous verse.

There is no more offering for sin - If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensation under the Messiah, sin would be entirely cancelled. There would be one great and all-sufficient sacrifice, and when there was faith in that offering, sin would be absolutely forgiven. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference between the new covenant and the old. In the one, sacrifices were offered every day; in the other, the sacrifice once made was final and complete; in the one case, there was no such forgiveness but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so complete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression.

Barnes: Heb 10:19

Having therefore, brethren - The apostle, in this verse, enters on the hortatory part of his Epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two - Moses and the Son of God, and shown how far superior the latter was to the former; he had compared the Christian Great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish - that it was an offering that cleansed from sin; that it was sufficient when once offered without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy to the widest extent all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.

Boldness to enter into the holiest - Margin, "liberty."The word rendered "boldness"- παῤῥησίαν parrēsian - properly means "boldness of speech,"or freedom where one speaks all that he thinks (notes, Act 4:13); and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word "holiest"here is taken from the holy of holies in the temple (notes on Heb 9:3), and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real "holy of holies"was granted to all in the name of the great High Priest of the Christian profession.

By the blood of Jesus - The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams (notes, Heb 9:7); but the Saviour offered his own blood, and that became the means by which we may have access to God.

Barnes: Heb 10:20

By a new and living way - By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is rendered here "new"- πρόσφατον prosphaton - occurs nowhere else in the New Testament. It properly means "slain, or killed thereto;"that is, "newly killed, just dead; and then fresh, recent."Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had all the freshness of novelty. It is called a "living way,"because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever-living way,"and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new."See above. The word "living,"also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up (see the notes on Joh 4:10), and the new way to heaven may be called living - in all these respects. It is away that conducts to life. It is ever-living as if the blood which was shed always retained the freshness of what is flowing from the vein. And it is "perpetual"and "constant"like a fountain that always flows - for it is by a sacrifice whose power is perpetual and unchanging.

Which he hath consecrated for us - Margin, "or new made."The word here used means properly to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a part consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.

Through the veil, that is to say, his flesh - The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression used here. The plain meaning of the expression is, that the way to heaven was opened by means, or through the medium of the flesh of Jesus; that is, of his body sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say that there was in all respects a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under consideration - to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary tabernacle, or veil of the divine nature which dwelt within him."and that "as the veil of the tabernacle concealed the glory of Yahweh in the holy of holies, from the view of people, so Christ’ s flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did of old within the veil of the temple."

See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made an atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

Barnes: Heb 10:21

And having an High Priest over the house of God - Over the spiritual house of God; that is, the church; compare the notes on Heb 3:1-6. Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation. This the apostle had shown at length in the previous part of the Epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest; so it is true in a much higher sense that we may now have access to God through our greater and more glorious High Priest.

Barnes: Heb 10:22

Let us draw near with a true heart - In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of people when they draw near to God to worship him; see Joh 4:23-24. Every form of religion which God has revealed requires the worshippers to come with pure and holy hearts.

In full assurance of faith - see the word used here explained in the notes on Heb 6:11. The "full assurance of faith"means unwavering confidence; a fulness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has revealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not "the fullest confidence in him?"

("This πληροφορια plērophoria , or full assurance of faith, is not, as many imagine, absolute certainty of a man’ s own particular salvation, for that is termed "the full assurance of hope,"Heb 6:11, and arises from faith and its fruits. But the full assurance of faith is the assurance of that truth, which is testified and proposed in the gospel, to all the hearers of it in common, to be believed by them, unto their salvation, and is also termed the full assurance of understanding; Col 2:2. Though all that the gospel reveals, claims the full assurance of faith, yet here it seems more particularly to respect the efficacy and all-sufficiency of Christ’ s offering for procuring pardon and acceptance."- McLean.

Having our hearts sprinkled from an evil conscience - By the blood of Jesus. This was prepared to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to what was external, and could not make the conscience perfect Heb 9:9, but the sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience"is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed - for the reverse of both these is true - but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.

And our bodies washed with pure water - It was common for the Jews to wash themselves, or to perform various ablutions in their services; see Exo 39:4; Exo 30:19-21; Exo 40:12; Lev 6:27; Lev 13:54, Lev 13:58; Lev 14:8-9; Lev 15:16; Lev 16:4, Lev 16:24; Lev 22:6; compare the notes on Mar 7:3. The same thing was also true among the pagan. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says (Hist. Nat. lib. 15:c. 30), there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world ( Aeneid vi. 635), with fresh water.

Porphyry says that the Essenes were accustomed to cleanse themselves with the purest water. Thus, Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean."Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea, were thence accustomed, as Aristides says, to wash their hands every morning on this account in the sea-water. Potter’ s Greek Archae. i. 222. Rosenmuller, Alte und Neue Morgenland , in loc. It was from the pagan custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water"near the door, that those who worship there may "cross themselves."In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God, having performed an act emblematic of purity by the application of water to the body.

That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner it was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness.

It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connection with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient system, nor even necessarily by washing the whole body - which would no more contribute to the purity of the heart than by application of water to any part of the body, but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly:

(1)\caps1     t\caps0 hat water should be applied under the new dispensation as an ordinance of religion; and,

(2)\caps1     t\caps0 hat pure water should be used - for that only is a proper emblem of the purity of the heart.

Barnes: Heb 10:23

Let us hold fast the profession of our faith without wavering - To secure this was one of the leading designs of this Epistle, and hence, the apostle adverts to it so frequently. It is evident that those whom he wrote were suffering persecution Heb. 12, and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; everything pertaining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered, and that all this was possessed far more abundantly in the permanent Christian system than in what was typical in its character, and which were designed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profession of their faith without being shaken by their trials, or by the arguments of their enemies. We have the same inducement to hold fast the profession of our faith - for it is the same religion still; we have the same Saviour, and there is held out to us still the same prospect of heaven.

For he is faithful that promised - To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that he had said. The argument here is:

(1)\caps1     t\caps0 hat since God is so faithful to us, we ought to be faithful to him;

(2)\caps1     t\caps0 he fact that he is faithful is an encouragement to us.

We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured, that all that he has promised he will perform. To the service of such a God, therefore, we should adhere without wavering; compare the notes on 1Co 10:13.

Barnes: Heb 10:24

And let us consider one another - Let us so regard the welfare of others as to endeavor to excite them to persevere in the Christian life. The idea is, that much might be done, in securing perseverance and fidelity, by mutual kind exhortation. They were not to be selfish; they were not to regard their own interests only (notes, Phi 2:4); they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the same duties to perform, and the same trials to meet, and they should strengthen each other in their trials and encourage them in their work.

To provoke unto love - We use the word "provoke"now in a somewhat different sense, as meaning to offend, to irritate, to incense; but its original meaning is to "arouse, to excite, to call into action,"and it is used in this sense here. The Greek is, literally, "unto a paroxysm of love"- εἰς παροξυσμον eis paroxusmon - the word "paroxysm"meaning "excitement or impulse,"and the idea is, that they were to endeavor to arouse or excite each other to the manifestation of love. The word is what properly expresses excitement, and means that Christians should endeavor to excite each other. Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited to love each other too much, or to perform too many good works.

Barnes: Heb 10:25

Not forsaking the assembling of ourselves together - That is, for purposes of public worship. Some expositors have understood the word rendered here as "assembling"- ἐπισυναγωγὴν episunagōgēn - as meaning "the society of Christians,"or the church; and they have supposed that the object of the apostle here is, to exhort them. not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is what is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in 2Th 2:1, where it is rendered "gathering together."The verb is used in Mat 23:37; Mat 24:31; Mar 1:33; Mar 13:27; Luk 12:1; Luk 13:34, in all which places it is rendered "gathered together."It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."

As the manner of some is - Why those here referred to neglected public worship, is not specified. It may have been from such causes as the following:

(1)\caps1     s\caps0 ome may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.

(2)\caps1     s\caps0 ome may have neglected the duty because they felt no interest in it - as professing Christians now sometimes do.

(3)\caps1     i\caps0 t is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.

(4)\caps1     o\caps0 r it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates - from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church.

Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter people from this duty. With all who bear the Christian name, with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that people should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.

But exhorting one another - That is, in your assembling together a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching - The term "day"here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day"is applied to both in the New Testament. The word would properly be understood as referring to an expected period when something remarkable was to happen which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1) The term used - "day"- will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures; comp Psa 27:13; 1Sa 26:10; Jer 30:7; Eze 21:5; notes Isa 2:12.

\caps1 (2) s\caps0 uch a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out; see Matt. 24. That event was then so near that the Saviour said that "that generation would not pass"until the prediction had been fulfilled; Mat 24:34.(3) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this Epistle was directed, and it might be reasonable to suppose that the apostle Paul would refer to it.

\caps1 (4) i\caps0 t is not improbable that at the time of writing this Epistle there were indications that that day was approaching. Those indications were of so marked a character that when the time approached they could not well be mistaken (see Mat 24:6-12, Mat 24:24, Mat 24:26), and it is probable that they had already begun to appear.

\caps1 (5) t\caps0 here were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation; see 2Th 2:1-5.

\caps1 (6) t\caps0 he expectation that the destruction of Jerusalem was referred to, and was about to occur, was just what might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize, and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger against which the apostle desired to guard those to whom he was writing was, that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger.

It is for reasons such as these that I suppose the reference here is not to the "second advent"of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may be very near? Who can fail to see in himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this; and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that be is drawing near.

Barnes: Heb 10:26

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 Heb 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.

\caps1 (2) i\caps0 t 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.

\caps1 (3) i\caps0 t 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.

\caps1 (4) t\caps0 he 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.

\caps1 (5) i\caps0 t is true, and always will be true, that if a sincere Christian should apostatize he could never be converted again; see the notes on Heb 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 Heb 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 1Pe 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 Rom. 7), 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, (Lev 4:2, Lev 4:13, Lev 4:22, Lev 4:27; Lev 5:15; Num 15:24, Num 15:27-29; compare Act 3:17; Act 17:30), and sins of presumption; sins that are deliberately and intentionally committed; see Exo 21:14; Num 15:30; Deu 17:12; Psa 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, Heb 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.

Barnes: Heb 10:27

But a certain fearful looking for of judgment - The word "certain"here does not mean "fixed, sure, inevitable,"as our translation would seem to imply. The Greek is the same as "a ( τις tis ) fearful expectation,"etc. So it is rendered by Tyndale. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension"or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.

And fiery indignation - Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.

Which shall devour the adversaries - All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.

Barnes: Heb 10:28

He that despised Moses’ law - That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the Law of Moses died without mercy, but only where offences were punishable with death, and probably the apostle had in his eye particularly the case of apostasy from the Jewish religion. The subject of apostasy from the Christian religion is particularly under discussion here, and it was natural to illustrate this by a reference to a similar case under the Law of Moses. The Law in regard to apostates from the Jewish religion was positive. There was no reprieve; Deu 13:6-10.

Died without mercy - That is, there was no provision for pardon.

Under two or three witnesses - It was the settled law among the Hebrews that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement. The object was the security of the accused person if innocent. The "principle"in the Law was, that it was to be presumed that two or three persons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be deceived in regard to a fact which they had observed.

Barnes: Heb 10:29

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)\caps1     i\caps0 t 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; 1Co 1:2; Jud 1:1; compare Joh 10:36; Joh 17:17.

(2)\caps1     i\caps0 t 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)\caps1     t\caps0 he 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.)

Barnes: Heb 10:30

For we know him that hath said - We know who has said this - God. They knew this because it was recorded in their own sacred books.

Vengeance belongeth unto me ... - This is found in Deu 32:35; see it explained in the notes on Rom 12:19. It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatize in the manner here referred to by the apostle, they would, says he, be guilty of great and unparalleled wickedness, and would have the certainty that they must meet the wrath of God.

And again, The Lord shall judge his people - This is quoted from Deu 32:36. That is, he will judge them when they deserve it, and punish them if they ought to be punished. The mere fact that they are his people will not save them from punishment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abundantly illustrated in the history of the Israelites; and the same great principle would be applied should any sincere Christian apostatize from his religion. He would have before him the certainty of the most fearful and severe of all punishments.

Barnes: Heb 10:31

It is a fearful thing to fall into the hands of the living God - There may be an allusion here to the request of David to "fall into the hands of the Lord and not into the hands of men,"when it was submitted to him for the sin of numbering the people, whether he would choose seven years of famine, or flee three months before his enemies, or have three days of pestilence; 2 Sam. 24. He preferred "to fall into the hands of the Lord,"and God smote seventy thousand men by the pestilence. The idea here is, that to fall into the hands of the Lord, after having despised his mercy and rejected his salvation, would be terrific; and the fear of this should deter from the commission of the dreadful crime. The phrase "living God"is used in the Scripture in opposition to "idols."God always lives; his power is capable of being always exerted. He is not like the idols of wood or stone which have no life, and which are not to be dreaded, but he always lives. It is the more fearful to fall into his hands because he will live "forever."A man who inflicts punishment will die, and the punishment will come to an end; but God will never cease to exist, and the punshment which he is capable of inflicting today he will be capable of inflicting forever and ever. To fall into his hands, therefore, "for the purpose of punishment"- which is the idea here - is fearful:

(1)\caps1     b\caps0 ecause he has all power, and can inflict just what punishment he pleases;

(2)\caps1     b\caps0 ecause he is strictly just, and will inflict the punishment which ought to be inflicted;

(3)\caps1     b\caps0 ecause he lives forever, and can carry on his purpose of punishment to eternal ages; and

(4)\caps1     b\caps0 ecause the actual inflictions of punishment which have occurred show what is to be dreaded.

So it was on the old world; on the cities of the plain; on Babylon, Idumea, Capernaum, and Jerusalem; and so it is in the world of wo - the eternal abodes of despair, where the worm never dies. All people must, in one sense, fall into his hands. They must appear before him. They must be brought to his bar when they die. How unspeakably important it is then now to embrace his offers of salvation, that we may not fall into his hands as a righteous, avenging judge, and sink beneath his uplifted arm forever!

Barnes: Heb 10:32

But call to remembrance the former days - It would seem from this, that at the time when the apostle wrote this Epistle they were suffering some severe trials, in which they were in great danger of apostatizing from their religion. It is also manifest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would encourage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of what they were then experiencing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, "that when we have been enabled to pass through trials once, we are to make the remembrance of the grace then bestowed on us a means of supporting and encouraging us in future trials."

After ye were illuminated - After you became Christians, or were enlightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in Heb 6:4; see notes on that passage.

A great fight of afflictions - The language here seems to be taken from the Grecian games. The word "fight"means properly contention, combat, such as occurred in the public games. Here the idea is, that in the trials referred to, they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatize from their religion. Some of the circumstances attending this conflict are alluded to in the following verses.

Barnes: Heb 10:33

Partly - That is, your affliction consisted partly in this. The Greek is, "this"- specifying one kind of affliction that they were called to endure.

Whilst ye were made a gazing-stock - Greek θεατριζόμενοι theatrizomenoi - you were made a public spectacle, as if in a theater; you were held up to public view, or exposed to public scorn. When this was done, or in precisely what manner, we are not told. It was not an uncommon thing, however, for the early Christians to be held up to reproach and scorn, and probably this refers to some time when it was done by rulers or magistrates. It was a common custom among the Greeks and Romans to lead criminals, before they were put to death, through the theater, and thus to expose them to the insults and reproaches of the multitude. See the proofs of this adduced by Kuinoel on this passage. The "language"here seems to have been taken from this custom, though there is no evidence that the Christians to whom Paul refers had been treated in this manner.

By reproaches - Repreached as being the followers of Jesus of Nazareth; probably as weak and fanatical.

And afflictions - Various "sufferings"inflicted on them. They were not merely reviled in words, but they were made to endure positive sufferings of various kinds.

And partly, while ye became companions of them that were so used - That is, even when they had not themselves been subjected to these trials, they had sympathized with those who were. They doubtless imparted to them of their property; sent to them relief, and identified themselves with them. It is not known to what particular occasion the apostle here refers. In the next verse he mentions one instance in which they had done this, in aiding him when he was a prisoner.

Barnes: Heb 10:34

For ye had compassion of me in my bonds - You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this Epistle was sent most probably resided there. Paul was at one time a prisoner more than two years at Cesarea Act 24:27, and during this time he was kept in the charge of a centurion, and his friends had free access to him; Act 24:23. It would seem not improbable that this was the occasion to which he here refers.

And took joyfully the spoiling of your goods - The plunder of your property. It was not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the "afflictions"to which the apostle refers in this case. The meaning is, that they yielded their property not only without resistance, but with joy. They, in common with all the early Christians, counted it a privilege and honor to suffer in the cause of their Master; see the notes on Phi 3:10; compare Rom 5:3. Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it.

Knowing in yourselves - Marg "or, that ye have in yourselves; or, for yourselves."The true rendering is, "knowing that ye have for yourselves."It does not refer to any internal knowledge which they had of this, but to the fact that they were assured that they had laid up for themselves a better inheritance in heaven.

That ye have in heaven a better and an enduring substance - Better than any earthly possession, and more permanent. It is:

\caps1 (1) b\caps0 etter; it is worth more; it gives more comfort; it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which he may be placed in life, and will do more on the whole to make him happy. It is not said here that property is worth nothing to a man - which is not true, if he uses it well - but that the treasures of heaven are worth more.

\caps1 (2) i\caps0 t is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure. No calamity of war, pestilence, or famine; no change of times; no commercial embarrassments; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pick-pocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their "mansions."With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inheritance.

Barnes: Heb 10:35

Cast not away therefore your confidence - Greek "your boldness;"referring to their confident hope in God. They were not to cast this away, and to become timid, disheartened, and discouraged. They were to bear up manfully under all their trials, and to maintain a steadfast adherence to God and to his cause. The command is not to "cast this away."Nothing could take it from them if they trusted in God, and it could be lost only by their own neglect or imprudence. Rosenmuller supposes (Alte und Neue Morgenland , "in loc.") that there may be an allusion here to the disgrace which was attached to the act of a warrior if he cast away his shield. Among the Greeks this was a crime which was punishable with death. Alexander ab Alexand. Gen. Dier. L. ii c. 13. Among the ancient Germans, Tacitus says, that to lose the shield in battle was regarded as the deepest dishonor, and that those who were guilty of it were not allowed to be present at the sacrifices or in the assembly of the people. Many, says he, who had suffered this calamity, closed their own lives with the baiter under the loss of honor. Tac. Germ. c. 6. A similar disgrace would attend the Christian soldier if he should cast away his shield of faith; compare the notes, Eph 6:16.

Which hath great recompense of reward - It will furnish a reward by the peace of mind which it gives here, and will be connected with the rewards of heaven.

Barnes: Heb 10:36

For ye have need of patience - They were then suffering, and in all trials we have need of patience. We have need of it because there is in us so much disposition to complain and repine; because our nature is liable to sink under sufferings; and because our trials are often protracted. All that Christians can do in such cases is to be patient - to lie calmly in the hands of God, and submit to his will day by day, and year by year; see Jam 1:3-4; notes, Rom 5:4.

That after ye have done the will of God - That is, in bearing trials, for the reference here is particularly to afflictions. Ye might receive the promise - The promised inheritance or reward - in heaven. It is implied here that this promise will not be received unless we are patient in our trials, and the prospect of this reward should encourage us to endure them.

Barnes: Heb 10:37

For yet a little while - There seems to be an allusion here to what the Saviour himself said, "A little while, and ye shall not see me; and again, a little while and ye shall see me;"Joh 16:16. Or more probably it may be to Hab 2:3. "For the vision is yet for an appointed time, but at the end it shall speak, and not he: though it tarry, wait for it; because it will surely come, it will not tarry."The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote.

And he that shall come will come - The reference here is, doubtless, to the Messiah. But what "coming"of his is referred to here, is more uncertain. Most probably the idea is, that the Messiah who was coming to destroy Jerusalem, and to overthrow the Jewish power Matt. 24, would soon do this. In this way he would put a period to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar idea occurs in Luk 21:28. "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh;"see the notes on that passage. The Christians in Palestine were oppressed, reviled, and persecuted by the Jews. The destruction of the city and the temple would put an end to that power, and would be in fact the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Perhaps there were already "signs"of his coming, or indications that he was about to appear, and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said that "he that shall come will come"soon. The time of affiction is not long. Soon the Redeemer will appear to deliver his afflicted people from all their sorrow; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are forever unknown; Joh 14:3 note; 1 Thes. 4:13-18 notes.

Barnes: Heb 10:38

Now the just shall live by faith - This is a part of the quotation from Habakkuk Hab 2:3-4, which was probably commenced in the previous verse; see the passage fully explained in the notes on Rom 1:17. The meaning in the connection in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by "continued confidence"in God. They should pass their lives not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the apostle is here saying. He is exhorting the Christians whom he addressed, to perseverance in their religion even in the midst of many persecutions. To encourage this he says, that it was a great principle that the just, that is, all the pious, ought to live in the constant exercise of "faith in God."They should not confide in their own merits, works, or strength. They should exercise constant reliance on their Maker, and he would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed.

But if any man draw back, my soul shall have no pleasure in him - This also is a quotation from Hab 2:4, but from the Septuagint, not from the Hebrew. "Why"the authors of the Septuagint thus translated the passage, it is impossible now to say. The Hebrew is rendered in the common version, "Behold, his soul which is lifted up is not upright in him;"or more literally, "Behold the scornful; his mind shall not be happy"(Stuart); or as Gesenius renders it, "See, he whose soul is unbelieving shall, on this account, be unhappy."The sentiment there is, that the scorner or unbeliever in that day would be unhappy, or would not prosper - לה ישרה lo ’ yaash^a raah . The apostle has retained the general sense of the passage, and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the divine displeasure. He will be a man exposed to the divine wrath; a man on whom God cannot look but with disapprobation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness, or than the holiness in which Adam was created saved him and his posterity from the calamities which his apostasy incurred.

Barnes: Heb 10:39

But we are not of them ... - We who are true Christians do not belong to such a class. In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what "must"happen if a sincere Christian should apostatize. But he did not mean to say that this "would"occur in regard to them. or in any case. He made a statement of a general principle under the divine administration, and he designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize "he must inevitably perish forever?"See the sentiment in this verse illustrated at length in the notes on Heb 6:4-10.

Remarks

(1) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline - a dim and shadowy sketch of religion, as they had. We are not now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God and died for our sins; Heb 10:1-10.

\caps1 (2) l\caps0 ike that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may he called to meet trials strongly resembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. "Obedience"is the great thing which he demands; which he has always sought. When his ancient people led up in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect conformity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement for the sins of the world. Our model, alike in holy living and holy dying, is to be the Saviour; and like him we are required to exercise simple submission to the will of God; Heb 10:1-10.

\caps1 (3) t\caps0 he Redeemer looks calmly forward to the time when all his foes will be brought in submission to his feet; Heb 10:12, Heb 10:13. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and sorrow, and he is seated now on high looking to the period when all his foes shall be subdued and he will be acknowledged as universal Lord.

\caps1 (4) t\caps0 he Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the "Holiest"- the very heavens where God dwells. Christ, his great High Priest, has entered there; has sprinkled over the mercy-seat with his blood, and ever lives there to plead his cause. There is no privilege granted to people like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant intervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant that he may not come and speak to God; and there is not a situation of poverty, want, or wo, where he may not make his wants known with the assurance that his prayers will be heard through faith in the great Redeemer; Heb 10:19-20.

\caps1 (5) w\caps0 hen we come before God, let our hearts be pure; Heb 10:22. The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not be heard, if it is not so. "If we regard iniquity in our hearts the Lord will not hear us."No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin, and no matter though the throne of God be accessible to people, yet if there is in the heart the love of sin; if the conscience is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?

\caps1 (6) i\caps0 t is the duty of Christians to exhort one another to mutual fidelity; Heb 10:24. We should so far regard the interests of each other, as to strive to promote our mutual advance in piety. The church is one. All true Christians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Christian brother often goes astray and needs kind admonition to reclaim him; or he becomes disheartened and needs encouragement to cheer him or his Christian way.

(7) Christians should not neglect to assemble together for the worship of God; Heb 10:25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship, and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way. God has made us social beings, and he intends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received common blessings in our creation, in the providence of God, and in redemption, and it is proper that we should assemble together and render united praise to our Maker for his goodness.

Besides, in any community, the public worship of God does more to promote intelligence, order, peace, harmony, friendship, neatness of apparel, and purity and propriety of contact between neighbors, than anything else can, and for which nothing else can be a compensation. Every Christian, and every other man, therefore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done "even in the face of persecution."The early Christians felt so much the importance of this, that we are told they were accustomed to assemble at night. Forbidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so important is this, that it should be preserved even when the preaching of the gospel is not enjoyed. Let Christians assemble together. Let them pray and offer praise. Let them read the Word of God, and an appropriate sermon. Even this will exert an influence on them and on the community of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.

\caps1 (8) w\caps0 e may see the danger of indulging in any sin; Heb 10:26-27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if indulged in it will prove that there is no true religion, and will lead on to those greater offences which make shipwreck of the Christian name, and ruin the soul. He that "wilfully"and deliberately sins "after he professes to have received the knowledge of the truth,"shows that his religion is but a name, and that he has never known any thing of its power.

\caps1 (9) w\caps0 e should guard with sacred vigilance against everything which might lead to apostasy; Heb 10:26-29. If a sincere Christian "should"apostatize from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, therefore; so fearful a punishment would follow apostasy from the true religion, we may see the guilt of everything which has a "tendency"to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.

(10) we may learn from the views presented in this chapter Heb 10:26, Heb 10:29, the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatize, "he must perish."There would be no possibility of renewing him. He would have tried the only religion which saves people, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found inefficacious; he would have been brought under the only influence which renews the soul, and that would not have been sufficient to save him. What hope could there be? What would then save him if these would not? To what would he apply to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and he again renewed.

(11) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past; Heb 10:32-35. They should remember the days when they were afflicted and God sustained them, when they were persecuted and he brought them relief. It is proper also to remember for their own encouragement; now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find in their past experience proof that he who has borne them through past trials, is able to keep them unto his everlasting kingdom.

(12) we need patience - but it is only for a little time; Heb 10:36-39. Soon all our conflicts will be over. "He that shall come will come and will not tarry."He will come to deliver his suffering people from all their trials. He will come to rescue the persecuted from the persecutor; the oppressed from the oppressor; the down-trodden from the tyrant; and the sorrowful and sad from their woes. The coming of the Saviour to each one of the afflicted is the signal of release from sorrow, and his advent at the end of the world will be proof that all the trials of the bleeding and persecuted church are at an end. The time too is short before he will appear. In each individual case it is to be but a brief period before he will come to relieve the sufferer from his woes, and in the case of the church at large the time is not far remote when the Great Deliverer shall appear to receive "the bride,"the church redeemed, to the "mansions"which he has gone to prepare.

Poole: Heb 10:1

Heb 10:1-4 The sacrifices of the law, being often repeated,

could not take away sins.

Heb 10:5-9 The abolition of them, and substitution of Christ’ s

body in their stead, foretold by the psalmist,

Heb 10:10-18 by the offering of which body once for all we obtain

perfect remission.

Heb 10:19-25 An exhortation to steadfastness in the faith, and to

love and good works.

Heb 10:26-31 The danger of a wilful relapse after having received

the knowledge of the truth,

Heb 10:32-39 and of forfeiting the reward of a good beginning for

want of perseverance.

For: this for is connecting this to the foregoing discourse, and is a further improvement of the argument laid down, Heb 9 , proving the necessity and excellency of the one sacrifice offered by Christ for sinners unto God, from the weakness of all the legal ones. For if all the multitude of them were not able to take away sins, and Christ’ s one offering is mighty to abolish them, and to perfect all who use it, then not these legal ones, but his is necessary to be valued by the Hebrews, and preferred to that end; the demonstration of which takes up from Heb 10:1-18 of this chapter.

The law the whole Mosaical economy given from God to Israel by him in the wilderness of Sinai; priesthood, covenant, sacrifices, and services, which that did contain.

Having a shadow of good things to come: see Heb 8:5 . A shadow is lower than an image, and of another kind from the reality or substance; a dark, obscure representation sentation of what was to fulfil them, viz. of Christ, with all his ministry and privileges attending his covenant, both for time and eternity; this the Mosaical law-real comprehended, but all in shadow-work.

And not the very image of the things they are not the very essence and substance themselves of these things, the pattern, or real sampler, but a shadowy representation; they lead their users to Christ and his matters, which they represented, but were not the substantial good things themselves. So image is read, 1Co 15:49 , we have borne the image of the earthy Adam, that is, his nature.

Can never with those sacrifices which they offered year by year continually make the comers thereunto perfect: the legal sacrifices are not only impotent in respect of their constitution, but of their very nature, being only shadows, so as they cannot render a soul complete, either in respect of justification or sanctification; they could not free any either from the guilt or punishment of sin at present, much less eternally: with all the renovation of them either on the day of atonement yearly, or those daily offered by them, though they should continue to be offered for ever, yet could they not perfect either the priests ministering, or those for whom they ministered, who were externally humbling themselves on the expiation day; they being designed only to point the people to this better sacrifice of Christ, which was to perfect them, that work being so noble, and above, the power of shadows to perform.

Poole: Heb 10:2

For then would they not have ceased to be offered? for proves the weakness of that shadowy service under the law, because it never ceased, which it would if it had perfected its users; and having reached its end, and done that work, have ceased; for these sacrifices would not of right have been repeated, neither needed they, if they could have justified and sanctified souls for ever.

Because that the worshippers once purged should have had no more conscience of sins: for then this effect would have followed, the worshippers who were to be atoned for or expiated by these sacrifices, if they had perfected them, i.e. pardoned, justified, and acquitted them from guilt of sin and punishment, there would have nothing remained to have troubled, vexed, or tormented their souls, they being no further accused or condemned by their conscience about sin, God having justified and sanctified them, Heb 9:14,26,28 ; compare Rom 5:1,2,11 .

Poole: Heb 10:3

If the legal sacrifices could have perfected their offerers, there would have been no remembrance of sins; but there is a remembrance of sins yearly, therefore they are weak and cannot perfect. These shadowy-sacrifices yearly reiterated, still left sins in their guilt and killing power, loading and grinding the conscience by accusation and condemnation for them, as well as setting them in the light of God’ s countenance. For in the expiation day Aaron was to remember and to confess over the head of the scape-goat, laying his hands on it, all the church’ s sins of the past year and life, notwithstanding former expiatory sacrifices offered for them, Lev 16:22 . For as soon as that was done, their expiating virtue vanished, and so they renewed sacrifices without any spiritual profit by them, the guilt of past and present sins remaining still: whereas Christians now renewing sin, do renew their faith and repentance, but not their sacrifice for it; the virtue of which, in a full and final absolution, applied to them by the Spirit, makes them to have, upon their final accounts, no conscience of sin for ever.

Poole: Heb 10:4

For gives a reason of the precedent proof, that the legal sacrifices did keep sins in remembrance; for they were of such matter as could not have any causal power to take them away.

It is not possible: this is equivalent to a universal negative, the impossibility being absolute as to the things themselves in their very nature; they being corporeal, can have no influence upon a spiritual evil in the soul, Mic 6:6,7 ; and by God’ s constitution they were to lead them to better things, God being not pleased with flesh and blood, Psa 50:13 Isa 1:11 .

That the blood of bulls and of goats should take away sins the blood of these were only carried into the holy of holiest on the atonement day, yearly, Lev 16:1-34 , to which this is chiefly applied; nor could the blood of all the other sacrifices by expiation pardon their offerers, nor by sanctification cleanse them, nor by removing the sense of them comfort the soul; they could neither pacify God, nor the sinner’ s conscience, having no virtue or power to satisfy God’ s justice, or merit his grace, only it had by his constitution a power to typify that blood which could do both.

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 about both of them.

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.

Poole: Heb 10:6

Two other sorts of sacrifices are added to the former, as whole burnt-offerings, which were all devoured by fire on God’ s altar, and no part of them came to the priests, Lev 1:3,9,10,13,14,17 ; and peace-offerings, which were not totally consumed, but part of them was the priests’ portion, Exo 29:27,28 . These four sorts of sacrifices comprehend all the Aaronical offerings for expiation. God did not require or desire any of these for themselves, or for the perfecting of sinners; he did not as to such an end approve them, or take any pleasure in them.

Poole: Heb 10:7

Then said I, Lo, I come: when the Father declared the sacrifices of beasts and birds would not please him, nor be accepted for expiating sins, then I said, I appeared in person, and declared, Lo, I come with a fit and proper sacrifice; I approach myself with my human nature, fully resolved to offer that to thee as a propitiatory sacrifice, Joh 12:27 ; compare Psa 40:7 .

In the volume of the book it is written of me: kefaliv , the head; our translators keep to the Hebrew, rpo tlumb the volume of the book, Psa 40:7 . Books, with the Hebrews, were rolls of parchment stitched at the top, and so rolled up. In this book was Christ every where written and spoken of, as he testifieth himself before his death, Joh 5:39 , after his resurrection, Luk 24:44-46 . The Septuagint render it, the head, as beiag in the top and beginning of the whole roll to wit, in the books of Moses; compare Luk 24:27 . And in the entrance of them the Spirit testifieth of his Deity, and of his union to the humanity, being to be conceived and born of a virgin, and offering himself a sacrifice to expiate sin, and reconcile sinners, Gen 3:15 ; compare Joh 5:46,47 .

To do thy will, O God to obey his Father’ s command, of dying an expiatory sacrifice for sinners. It was his Father’ s will that he should so offer himself for satisfying his justice, making way for his mercy, and so redeeming and recovering lost souls. This will of God was in his heart, he delighted to obey it, Psa 40:8 ; and his own natural will that would regret it, he would deny, and would not use his Divine power to deliver himself from it, Mat 26:39,46 Joh 18:11 .

Poole: Heb 10:8

In this verse the apostle repeats the whole testimony, produced out of the Psalm, only with a specification in a parenthesis,

which are offered by the law viz. such sacrifices, against which the apostle argueth, which could not purge away sin, nor procure righteousness, nor make no more conscience of sins. He observes from the Psalm, that the will of God was plainly signified by his Spirit to David under the law, about the nature, state, and design of his institution of sacrifices, that they were typical of, and leading to, a better sacrifice than themselves; and that for their own sake only they were no way acceptable to God, and so rejected by him.

Poole: Heb 10:9

In this verse the apostle collects the psalmist’ s assertion of God the Father’ s accepting his sacrifice, the offering whereof was so exactly agreeable to his will, when he was displeased with the legal ones; and this revealed to David when he was punctually using them according to the law.

He taketh away the first, that he may establish the second: God therefore abolished all the legal sacrifices, which he commanded to be used as types of the better sacrifice he had provided, because of their insufficiency and weakness as to expiate sin, or pacify conscience, that he might establish that sacrifice of the body of Christ for abolishing sin, and bringing in everlasting righteousness, which was effectual, and an actual obedience agreeable to his will and command, Phi 2:7,8 . This being thus proved, he concludes from it... ( See Poole on "Heb 10:10" ).

Poole: Heb 10:10

By the which will that spoken of Psa 40:8 , that will and command of God given to Christ, God-man, that he should once offer up his body a sacrifice for sin, which he willingly and heartily obeyed, Phi 2:8 .

We are sanctified : sanctified is to be taken largely, for a communication to us of all the benefits of redemption, as pardon, reconciliation, absolution from punishment, renovation of God’ s image, and such a discharge of sin at last, as never to be guilty of it more, perfection of grace in glory.

Through the offering the volutarily and heartily yielding it up, and presenting the blood of it to the Father within the veil in heaven to atone him, according to his own command and will, without which it would not have been accepted by him, Luk 23:46 ; compare Joh 20:15,17,18 19:28,30 .

Of the body of Jesus once for all: it was that part of Christ’ s person that was to die a sacrifice, and the blood of it that was to be shed for purchasing the remission of sins, as appears in the memorial of it, Luk 22:19,20 ; the very body of God-man, Act 20:28 . The once offering of which was eternally available to take away sin from sinners, and perfect them to glory. So that God’ s end being once reached in it, it is of perpetual virtue to apply its fruits to believing penitents, and needs not any repetition.

Poole: Heb 10:11

Having proved, that not the yearly repeated legal sacrifices could perfect a sinner, but only the sacrifice of Christ, the Spirit proceeds to prove, that the daily legal sacrifices can do as little for this work as the annual; and therefore these Hebrews ought to desert all these, and depend only upon Christ’ s, Heb 10:11-18 .

And every priest standeth daily ministering and offering oftentimes the same sacrifices: every priest in Aaron’ s family in his course daily ministering, stood at the altar, and performed the service appointed him by God, offering often the same bloody sacrifices to God, of bulls, goats, sheep, fowl, many times in one day, and for many days together, Heb 7:27 .

Which can never take away sins these were not available either to the priests offering, or those who brought them to be offered, for the spiritual and eternal expiation of their sins, as to their guilt, stain, power, or punishment, not any, nor all of these, none could do it at any time: see Heb 10:4 .

Poole: Heb 10:12

But this man, after he had offered one sacrifice for sins: opposed to the legal priests is this Priest, God-man, an almighty Minister, having once offered, and no more, one sacrifice of his body for the sins of others, (he had none of his own, as every other priest had), that they might be pardoned and remembered no more, it being of eternal virtue and efficacy.

For ever must be joined to the sacrifice to complete the opposition, Heb 10:11 . The legal one could never take away sins, but his one sacrifice could take them away for ever.

Sat down on the right hand of God he ceased from sacrificing any more, and ascended up to heaven, and there he sat himself down (having abolished sin, and finished his work as a servant for ever) in the highest place of dominion and power at God’ s right hand, while the Aaronites stood trembling and waiting at God’ s foot-stool: and thence he powerfully and efficaciously commands the blotting out of sins, applieth his merits, and dispenseth to his servants the covenant mercies which he purchased by his own blood for them, Heb 1:3 2:9 8:2 .

Poole: Heb 10:13

That which remaineth he expecteth, even the fulfilling of his Father’ s promise to him, Psa 110:1 , patiently waiting, earnestly looking, for what is most certain, and wherein he cannot be disappointed; for in respect of himself. His enemies cannot infest him more, being entirely vanquished already; but in respect of his administration, he waits till all that oppose his royal priesthood, as the devil and his angels, sin, the curse, death, and the world, with which he conflicts as a Priest to destroy them with his own blood, as his members do by it, Rev 12:11 . Having given them their death’ s wound by his own death, he sits down, and waits in the successive ages of his church, until upon his elect it be made good, putting all under his own and church’ s feet, so to overcome and trample on them, as men on their footstools: see Heb 2:8 1Co 15:26 .

Poole: Heb 10:14

For by one offering: for here gives the reason of the precedent effect, and it is opposed to the reason of the legal offerings’ defect; their sacrifices multiplied could not perfect sinners, but this one doth it fully.

He hath perfected for ever: Christ, God-man, the gospel High Priest, by the one offering of himself a sacrifice for sin to God his Father, and once performed by him, hath secured perfection of justification, sanctification, and blessedness, perpetually to be continued, whereby the persons interested in it are qualified and consecrated to be priests to God and his Father, (as the Aaronical priests were by the sacrifice of the ram of consecration, Exo 29:22,24 ), to serve in their proportion here, but especially after the completion of it by their resurrection, they shall perfectly serve him before his throne in the holy of holiest for ever, 1Pe 2:9 Rev 1:6 5:10 20:6 .

Them that are sanctified the renewed souls by the Holy Ghost, such whose consciences he hath sprinkled with the blood of Jesus, and by it freed them from the guilt of sin and its punishment, and whose natures he regenerates and sanctifieth, freeing them from their evil habits, and making them inherently holiness unto the Lord, Psa 110:3 1Co 6:11 .

Poole: Heb 10:15

The assumption cleared before, the apostle now proceedeth to prove out of the Old Testament, viz. that God’ s purpose was, by Christ’ s one sacrifice to take away all sins for ever; therefore there was no need of the repetition of the legal sacrifices.

Whereof the Holy Ghost also is a witness to us: the authority avouched, is the testimony of the Holy Spirit of truth, that cannot deceive nor be deceived in what it witnesseth, but confirms the truth beyond all just ground of doubting, by his amanuensis the prophet Jeremiah, Jer 31:31,33,34 ; where the person that the prophet styleth Jehovah, is by the apostle declared to be the Holy Ghost; and by it is proved to be the eternal God. He testifieth

to us the church of God, in the prophet’ s time, and to us all called to be members of it to this day.

For after that he had said before: this contains the preface of the Spirit’ s testimony, that which he spake before, the covenant, which is his evidence; and this preface is laid down, Jer 31:31 . Here they are all the apostle’ s words.

Poole: Heb 10:16

God promiseth his true Israel his entering with them into a new testamental covenant; after the days that the covenant administration at Sinai was expired, then the Lord saith, Jer 31:33 , that he will renew minds and hearts by his Spirit, and contorm them to his will, that they shall be living, walking exemplars of his law; of both which see Heb 8:10 . This work of sanctification of souls is properly inferred here, to prove that such as enjoy it are perfected by Christ, because the promise of holiness is joined with that of perfect righteousness. Formerly it was urged from the text to another purpose, to prove God’ s will of changing the Aaronical administration of the covenant, because this was better. Here it is urged to prove the perfect effect of the sacrifice of Christ once offered to God, without which these promises of the covenant of justifying and sanctifying sinners had neither been made nor effected.

Poole: Heb 10:17

God covenanteth to give not only sanctification, but justification to his believing Israel, so as their sins shall be remitted, and God will solemnly absolve them from the punishment they merit; see Heb 8:12 ; promised, Jer 31:34 . In which proof, though there be no express mention of the sacrifice of Christ, yet is it implied, for it is urged by the Spirit to that purpose; and in other scriptures, speaking of the same thing here promised, it is expressed, as hath been shown, Heb 8:6 , compare Isa 53:1-12that the death of Christ confirms this covenant, of which he is Mediator, and secures remission of sin for ever to the duly qualified subject for it.

Poole: Heb 10:18

The Spirit having cleared his assumption before, now concludes; Whereas perfect forgiveness of sins is from God’ s grace, by the one sacrifice of his Son once offered, acquired and effected for penitent believers for ever, as the promise voucheth, Jer 31:34 : For he will in no wise remember their sins, but will forgive them for ever; therefore there needs no repetition of that sacrifice again, or of any other for sin. But the Hebrews had the highest reason now to desert the legal sacrifices, and to rest upon and to cleave to his alone, any being, use, or consistency of such, after the effect of Christ’ s one sacrifice, being vain; for all being completed in his, it is but just theirs should cease from them.

Poole: Heb 10:19

At this verse the Spirit applieth and maketh use of the doctrine of the great gospel High Priest, and his one all-sufficient sacrifice, and continueth it through part of Heb 13:1-25 . The transition to it is made by the particle oun , therefore, which refers to the whole of his doctrinal discourse before of the excellency of the gospel High Priest, for his person, as to both his natures, being God-man, and his sacrifice, with its effects. Seeing these things are so,

therefore, brethren see Heb 3:1,12 ; inviting them with this endearing term of relation, to receive what his brotherly love imparted to them for their salvation.

Boldness to enter into the holiest freedom granted us of God for this motion, and confidence and freeness of Spirit in ourselves to move, so as not only to look into the holy of holiest, but of spiritual and real access for supplication and conversation, while we are personally upon earth; and others are denied such an entrance and approach to him on his throne of grace there, while they have their petitions received, Eph 3:12 , and thence their persons blessed, Heb 4:16 .

By the blood of Jesus: and this only vouchsafed them by the blood of Jesus, which atoned him, who sits on the throne, for us, and made it accessible to us. How much greater is this gospel privilege than that under the law! Aaron alone, and not the Israelites, could enter into the holy of holiest, and that but once a year, and then with the blood of beasts sacrificed for himself and them; whereas every penitent believing sinner can now by faith in Christ’ s blood and prayer, enter into the holiest of all in heaven, and there converse with God every day, while sin hath made him inaccessible to others.

Poole: Heb 10:20

By a new and living way which way is figuratively setting out the means of entering into the holiest in heaven by the blood of Christ. By way is understood that by which approach to God in heaven is made, and wherein we must have our access to him, even Christ himself, Joh 14:6 : prosfaton , a way newly made manifest by Christ’ s sacrifice newly slain and offered, rending the veal that hid heaven from them, so as they could not so clearly discern the throne of grace then, as now; and the way is not only new, but zwsan , a quickening way, giving life and ability for motion and refreshment to those who walk in it, Joh 14:6 , such as is everlasting, and is opened, not as the legal way, only to the high priest, but to all true Israelites to enter into it, and that not once a year, but continually. This is the way of life permanent and safe, Isa 35:8-10 .

Which he hath consecrated for us this way Christ himself hath newly made, finished and opened unto them that they might walk therein, and reach home to God; nothing could obstruct or hinder them in it, he having perfected it unto this end.

Through the veil, that is to say, his flesh: the inner veil, that separated the holiest of all from the holy place, was a type of the flesh of Christ, veiling his Deity; through the breaking and rending of which by death, he opens the way to the throne of grace in the holy of holiest in heaven, and so made God accessible to believers there, Heb 9:12 ; compare Mat 27:51 .

Poole: Heb 10:21

Christians have not only a liberty of coming, but a way wherein, and a help whereby, to reach home to God; which help is a surpassing Priest to all others, the great and eminent one for real worth and dignity, Christ himself, God-man, exalted to the right hand of the Majesty on high, after he had fulfilled his work here; where he was invested with all authority and power, and set over the church of the living God, consisting both of Hebrew and Gentile Israelites, Heb 3:6 Act 20:28 ; whose sacrifices of praise and prayer offered up to God, he presenteth, perfumed with the incense of his own merits, before the throne, representing their persons, pleading their cause, and continually interceding for their good, making all they are and perform acceptable to his Father by his own blood, Heb 8:2 .

Poole: Heb 10:22

Let us draw near this contains the duty grounded on, and enconraged to, by the former privileges, viz. the spiritual motion of his church, using Christ for their coming home to God, in prayer, and all parts of worship and conversation: see Heb 4:16 7:25 .

With a true heart with sincerity and integrity of heart, both as it is the subject of actions, and exercising them as such in all acts of worship and service unto God, when the mind and heart is fixed to perform all strictly, according to God’ s will, for matter and manner, so as to reach him glory, and to obtain from him a blessing, Psa 37:31 .

In full assurance of faith believing in, and being fully assured and confident of, Christ’ s merits and God’ s promise, which is trne, faithful, and immutable, to all who perform the duty required by it, Heb 6:11 Col 2:2 Jam 1:5-7 .

Having our hearts sprinkled from an evil conscience having the soul in all its rational faculties, the inward man, the prime efficient of all actions, and here under bond to the law of God, purged and cleansed; alluding to the Aaronical rite of purifying by sprinkling of blood, as souls are to be now by the blood of Christ when they are justified, Rom 3:23-26 , that God may admit them into his presence, hear them when they worship him, Heb 10:19,20 ; so as they may be free from an accusing or, condemning conscience, on the acconnt of the guilt of sin gnawing them, and making them obnoxious to punishment; as also of the stain and pollution of sin, making them unfit for any communion with God, Heb 9:14 .

And our bodies washed with pure water the body (as the priests were under the law washed before their service) is the outward man, which is, as well as the soul, to be sanctified by the Holy Spirit, and cleansd from all filthiness of flesh: these corrupt members of the old man must be put off, and mortified by the Spirit of God, before they can be fit to approach to worship him, Eze 36:25 1Co 6:11,19,20 2Co 7:1 1Jo 3:3 .

Poole: Heb 10:23

Let us hold fast this duty is inferred from the doctrine of the gospel High Priest, and the perfect work he wrought in taking away sin, and bringing in everlasting righteousness: let us herefore persevere in the faith and hope of him, really, actually, stedfastly, retaining it with all our might and power; whatsoever insinuations may be used to entice us, or violence by persecutions to force us, from it, retaining it still in mind, will, affection, and operation.

The profession of our faith an outward exhibition to the world both in word and deed, as we have it sincerely in our hearts, solemnly owning it in the ordinances of God in his church, of the hope we have in Christ our High Priest, and of all that he hath purchased for us, and promised to perform in us and to us, Heb 3:1,6 4:14 6:11 Rom 10:9,10 1Pe 1:3,21 .

Without waveringaklinh , without any declining from it, either to the right or left, from the first and due state of it; not warping or wavering from the revelation of God about it, when others weakly made a defection from it, Heb 6:6,9 . And good reason for this unbiassed retention of it, while others declined.

For he is faithful that promised for God, who covenanted with them what he will be to and do for them, is only primitively, eminently, and reciprocally faithful and unchangeable for his person and purpose; all is sure on God’ s side, Num 23:19 , and his power is irresistible. He hath promised to reward those who persevere and continue to the end true to the Redeemer, and to give them grace and assistance that they may so continue, so as they need not fear the power of their enemies, nor their own weakness, for he will enable them to perform the duty, endure the afflictions for it, and then to reach the blessing, 1Co 10:13 1Th 5:23,24 2Th 3:3 .

Poole: Heb 10:24

Having urged from the gospel doctrine of our High Priest our duty to God, the Spirit proceeds to show what influence it should have on Christians for performing their duty one to another, in their inspection and observation of the whole body of Christ, consisting of Jew and Gentile, who have equally shared in Christ’ s sacrifice, and are interested in and related to is his person; and by the apprehensive and judicial faculty so to discern the spiritual state and condition of each other, and the whole, as every particular member of it may be capable to animadvert, exhort, reprove, counsel, or comfort, and act suitably and seasonably in the discharge of their mutual duty, Heb 3:13 Rom 14:19 15:7,14 Col 3:16 1Th 5:11,15 .

To provoke unto loveeiv parozusmon it is a word borrowed from physicians, who use it to set out the violent incursion of a fever, when the fit is so strong as to make the body tremble and bed shake with the horror and rigour of it. In this place it is used to set out the vehemency of affection to which the sacrifice of Christ obligeth Christians, as those who had their whole persons acted by love to each other, with all vehemency, to the highest and fullest pitch of it; as who should exceed in benevolence, beneficence, and complacency in each other, such as is conscientious, pure, and extensive to the very end, Heb 13:1 Rom 12:9,20 1Th 4:9 1Pe 1:22 ; and manifesting itself in good works to them, especially merciful ones, pitying, counselling, succouring, supplying, and comforting them, Jam 2:13,15,16 1Jo 3:14,16-18 and this freely, cheerfully, and constantly, Eph 2:10 4:32 1Ti 6:18 .

Poole: Heb 10:25

Helps to the performance of both the former duties, to God and fellow Christians, with their respective motives, are laid down in the following part of the chapter. The first is couched in this verse; neither slighting in thought, nor vilifying in word, nor separating, nor leaving by dissociation.

Not forsaking: egkataleipontev imports such a desertion, as leaves destitute in deep trouble or distress, when they should be helping.

The assembling of ourselves together: episunagwghn strictly notes an addition to this synagogue of the Jews; an accession of new members to the former church assembly, even the Gentiles, becoming Abraham’ s seed by their conversion to, and confession of, the faith of Christ. This some of the Jews, from the self-conceit of their being the only people of God, disdained, and continued in a separation from them, and all communion with them. This the Spirit reproves, and adviseth not to leave the assembly thus augmented, lest in doing it they forsook God and Christ, as well as ordinances of worship and duties attending such church meetings, and promoting their salvation.

As the manner of some is such desertion of those assemblies in the worshipping and serving of God, was the common custom among some of these Hebrews; a usual, frequent mode of them to do it; some idolizing their own nation; others, their own selves, thinking them holier than others, Gal 2:12-14 ; others, that valued honours, riches, and ease more than Christ or their souls; some for fear of persecution, as foretold, Luk 8:13,14 , fulfilled, Gal 6:12 .

But exhorting one anotherparakalountev supposeth assembling, in opposition to the former desertion, and the duty of the assembled; and signifieth, counselling, reproving, encouraging, and comforting one another, so as they might persevere in performing the duties for which they assembled, according to Christ’ s mind and will; so as to strengthen each other’ s hearts and hands in the faith, and in the other duties instanced in before.

And so much the more, as ye see the day approaching they have so much the more reason to do it, and intend the work, as they did not conjecture, but certainly know, that the day of their own death, and particular account to be given of themselves to God; the day of God’ s executing his judgments on Jerusalem, as Christ foretold, Mat 24:1-28 , prophesied by Daniel before, Dan 9:26,27 , when the temple should be burnt, the city destroyed, and the people dispersed through the world; or, the day of the general judgment, testified by the gospel to the world, Act 17:31 : all these were every day nearer to them than other, and they believed them to approach; therefore ought they to be more exercised in denying evil and doing good, not forsaking church communion, but keeping close to Christ and his assemblies, that they might better stand together in that day.

Poole: Heb 10:26

If we sin wilfully: the severe exaction which God will take upon such as apostatize from him, is further enforcing the former duty, and is introduced by the particle for, to that end; if we by a free and spontaneous desertion of Christ, and his ordinances, without a coercion by threats and persecutions; and this after we had professedly in our judgments, wills, and affections, with faith and reverence, acknowledged a love and subjection to the true gospel doctrine of the way of bringing sinners to God by Christ our great High Priest, Joh 8:31 14:6 , which was made known to them by Christ and his apostles, and confirmed by miracles and the gifts of the Holy Ghost, so as to profess a full conviction of this truth, so as to assent and consent to it.

After that we have received the knowledge of the truth after all this, to renounce the profession of it, and to forsake the assemblies where it is held forth; this is the spontaneous and wilful sinning: see Heb 6:6 .

There remaineth no more sacrifice for sins: this is unpardonable by the just constitution of God in the gospel, because no sacrifice can atone God for them, without which they cannot be pardoned; and the sacrifice of Christ, which only could do it, they renounce and desert; and so this, nor any other they can bring, can procure pardon for them, so that their sins remain in guilt and power on them, and between them and God’ s wrath are they like irrecoverably to be ground to perdition.

Poole: Heb 10:27

But a certain fearful looking for of judgment: But, is introducing the terrible evil asserted to be expected when sacrifice cannot hetp such sinners, especial and certain, terrible and dreadful (such as fills the soul with fears and horrors) expectation of judgment by their awakened consciences, not knowing how soon it may come; as a malefactor under sentence, in daily expectation of execution, how doth he suffer it over and over! So will this worm gnaw them: to which is synonymous, Mar 9:44 . How must the execution of the sentence of the just Judge terrify them!

And fiery indignation when it must be by burning, or heat of fire; wrath of fire proceeding from an injured and wronged God, Eze 36:5 38:19 Zep 1:18 3:8 . As in execution of just vengeance, which like fire devours and eateth them up, not putting an end to their being by consumption, but perpetual piercing, searching, torturing, and this for eternity.

Which shall devour the adversaries these underhand adversaries, utenantiouv , who are the most bitter enemies of Christ and his church, because secret ones, and seem to be by profession otherwise, Mat 25:41 Mar 9:43,44 2Th 1:8,9 .

Poole: Heb 10:28

The punishment threatened on such sinners is illustrated by an instance proper to the Hebrews; For if the lesser sin against Moses’ s law was punished by death, the greater sin against the gospel of Christ shall be more punished.

He that despised Moses’ s law any person, whoever he were, none excepted, cantemning, rejecting, nullifying, or making to have noplace or force, (suitable to forsaking, before prohibited), the law of God, given by the mediation of Moses, so as to have no power on the conscience by apostacy from it, and to do it openly, proudly, and presumptuously, in the face of the church, Num 15:30,31 .

Died without mercy under two or three witnesses was to be sentenced to death without any compassion or mercy, and indispensably executed without any pity, by stoning of the offender by two or three witnessess, which did evidence the fact, and convict him of it, according to the law, as Deu 13:6-11 17:2-7 .

Poole: Heb 10:29

Of how much sorer punishment: the expostulation aggravates both the sin and the punishment in the consequent on the former assertion; a punishment heavier, bitterer, sorer, more grievous, and unexpressibly greater, than death.

Suppose ye you yourselves being judges, to whom I appeal about it; what can you suppose, think, or determine of it?

Shall he be thought worthy doth he fully deserve, and is liable to, by the judgment of man, but much more by the righteous and inexorable judgment of God?

Who hath trodden underfoot the Son of God who sinneth at a higher rate than a Jew against Moses’ s law, being an apostate from the gospel, a revolter from and a rebel against it, discovering it by as much as in him lieth, tearing from his throne God the Son incarnate, and treading him under his feet, wickedly undervaluing and horribly vilifying him, treating him with the greatest contempt that can be expressed by such an action, as if he were the vilest malefactor. A person so much greater and more excellent than Moses, to be so used; so as, if he were here on earth, he would tread him (who is higher than the heavens, and had done and suffered so much for him) as the dust and dirt under his feet; and this by a contemptuous forsaking his church assemblies, wherein he was set out in all his excellencies.

And hath counted the blood of the covenant an unholy thing accounting and so deserting the blood of Christ, (which ratified the everlasting covenant of grace, by whose virtue was made unalterable, firm, and effectual in all the promises of it of pardon, righteousness, holiness, grace, and glory, unto penitent believing sinners), as either the common blood of men, or the blood of a malefactor, to have not so much excellency in it as the blood of bulls, or goats, or rams, or birds, under the law; as not sanctifying souls, but polluted.

Wherewith he was sanctifieden w hgiasyh , in or by which he was sanctified, is by most interpreters referred to the apostate, as aggravating his sin, to despise that blood by which he thought he was so, and boasted of it, and was so reputed by the church upon his baptism and profession of his faith, and, as a member of the church, had a visible relation to it, partaking of those ordinances wherein its fruits were conveyed, and enjoying the external privileges purchased by it. Others refer it unto Christ himself, the blood whereby he was consecrated to God as a holy sacrifice, Joh 17:19 . All this was discovered by his forsaking the church assembly, wherein this was declared to be the only way and means to justification of life and salvation.

And hath done despite unto the Spirit of grace injuring, wronging, despising, greatly grieving, not a creature, but God the Spirit, the quickening Spirit of dead sinners, who fits them for union to God, and in order to it, uniteth him to Christ and his God, animateth it; who graciously communicated to these apostates the knowledge natural and supernatural which they had and abused, Heb 6:5 , by the desertion of the assemblies, where he manifested his gifts and graces. They reject him with them, and treat his gifts and motions as if they were the delusions and impostures of an evil spirit; and this wilfully done out of malice to Christ, and abhorrence of his church and religion. A sin like the devil’ s, for them to forsake God loving, Christ redeeming, his blood justifying, his Spirit renewing, and so wilfully refuse to be saved, and expose themselves to the severest punishment God can inflict on such sinners, and they do deserve.

Poole: Heb 10:30

For we know him that hath said: For brings in the proof of the soreness of God’ s punishment to be inflicted on apostates, from God’ s own testimony about it; which we, who are conversant with the Scriptures, are well acquainted with; we know what God hath spoken, and by whom he hath spoken it, Joh 9:29 . Their knowledge of it was clear and certain, it being spoken to them by Moses, and written for them, Deu 32:35,36 .

Vengeance belongeth unto me, I will recompense to me is vengeance and recompence; which are the words of the Hebrew text. To me, the sovereign Being, the supreme and universal Lawgiver and Judge, doth belong the universal right and power of vindictive justice. It is his propriety, as he will avenge all injuries against his people, he will much more avenge the sins and injuries against his Son; and will actually return to evil-doers, as a recompence for their sins, the evil of punishment. He is not only just and powerful, but actually manifesting both in his retribution on them, Deu 32:41,43 Ps 94:1 Rom 12:19 2Th 1:8 .

Saith the Lord Jehovah saith it, who is faithful and true, powerful, and constant to his threatenings, as well as his promises. This he saith to, and threatens apostate Jeshurun with, who revolted from God, and served idols, Deu 32:15-17 .

And again, The Lord shall judge his people: a further testimony is urged from God’ s vindication of his people, when he hath punished apostates, taken from Deu 32:6 , and Psa 135:14 . The sovereign Being of righteousness, the same Jehovah as before, will rule, justify, save, deliver, and vindicate his covenant people from the contempt and vilifying of his Son and them, by punishing severely such who, by their apostacy from him and them, are guilty of it. He will certainly take vengeance on them, and thereby clear the innocency, truth, and goodness of his, who are trampled on by them.

Poole: Heb 10:31

The punishment of these apostates is further aggravated from the inflicter of it, the knowledge of which should make them tremble; the thoughts of it might affect them, as the hand-writing on the wall did Belshazzar, Dan 5:6 . It should strike horror into their heart, trembling into their persons, Deu 28:65,66 , by apostacy from him as a Father, to be subjected to him as a Judge, and as obnoxious to his severest judgment. Him in whose hand is power inexpressible, 1Ch 29:12 , to avenge himself on his enemies, Psa 90:11 , who have renounced him as their God, and provoked him to fury by it. A God that will not repent of vengeance, and who liveth ever to inflict it; who lifts up his hand to heaven, and saith, I live for ever, Deu 32:39,40 ; to punish with everlasting burning, and a devouring fire, such traitors to himself. So is he described, Isa 33:14 Mat 10:28 . His vengeance on these apostates is like himself, everlasting.

Poole: Heb 10:32

But call to remembrance the former days : But is not so much adversative as copulative, adding another direction for their persevering in Christianity, even the revolving in their minds, and bringing again to thought, what was past, carrying in it both the act and the end of it. It is a practical remembrance which bettereth them, while recollecting their own days, and the time that was past.

In which, after ye were illuminated in which they were convinced of the truth of the gospel, and received it in the love of it, and externally professed it, by being baptized into Christ, and by it made members of his church, Heb 6:4 , and testified the truth of their being Christ’ s.

Ye endured a great fight of afflictions by their sufferings for him with patience and divine fortitude, willingly, cheerfully, valiantly: Ye have borne, and overcome by bearing, preserving your integrity, so as your faith was immovable, and strengthened you to endure the many and most violent assaults of the devil and his instruments, both within and without the church; who thought to force them from the faith, by the many evils which they inflicted. If they were patient in the enduring these at the first, how much more now, after so long a continuance in it Rom 8:18 2Co 1:6-8 2Ti 1:8 1Pe 5:9 .

Poole: Heb 10:33

Partly, whilst ye were made a gazingstock both by reproaches and afflictions their sufferings personal in this famous instance, yeatrizomenoi . They were so publicly exposed as on a stage or theatre, so as multitudes might sport themselves with them, 1Co 4:9 ; as many were exposed to be devoured by beasts in their public shows, 1Co 15:32 . Or, to destroy them, exposed in their public courts of justice, and there taunted and reviled, as Christ foretold them, Mat 10:17,18 . They were suffering reproaches and afflictions publicly both in word and deed. What nick-names imposed on them, what crimes imputed to them which they abhorred, what buffeting, scourging, tormenting, shackling, imprisoning, banishing, were they not exercised with, as their fellow Christians are to this day?

And partly, whilst ye became companions of them that were so used their sufferings by participation, in presence and sympathy with their fellow Christians. This is another kind of it; they were consorts and sharers of all those members of Christ, who were so abused by the devil and his instruments, and they bore their burdens with them, were inwardly grieved for them, publicly owned and comforted them, supplied and supported them as they could, as Heb 10:34 2Co 11:25,26 .

Poole: Heb 10:34

For ye had compassion of me in my bonds for ye sympathized in my bonds, &c., is a proof of both kinds of their sufferings forementioned. As to their suffering with others, he instanceth in himself, as a witness of it; for when he was in bonds for preaching the gospel, both at Jerusalem, Act 21:33,37 22:24,25 , at Cesarea, Act 23:1-24:27 , at Rome, Act 28:1-31 , they forewarned him of his danger, bore his burden with him, supplied, relieved him, and endeavoured, what in them lay, his release.

And took joyfully the spoiling of your goods and in their own sufferings, by being rifled for the gospel; their goods, estates, and means of subsistence, were either by fines, confiscations, or violence, ravished from them; their enemies, like so many harpies, preying on them, 1Th 2:14 . So as these Christian Hebrews at this time had their respective properties, and all was not levelled among them. Though they were so impoverished to make them comply with the Gentile superstition and idolatry, yet they cheerfully bore it, esteeming it their honour and privilege thus to suffer for Christ, and herein obeyed him, as Mat 5:11,12 , and as the apostles did before them, in Act 5:41 .

Knowing in yourselves that ye have in heaven a better and an enduring substance they were fully assured of this by faith in God’ s promise, and by God’ s work on their own hearts, qualifying and fitting them for it, Rom 8:15-17 . That they have by promise given them as theirs, as fitted for them, a spiritual substance, an estate beyond what this world could afford them; riches, honours, and pleasures, better for their quality than all terrene ones; spiritual ones, proper for their souls, 1Pe 1:3,4 . The sum of which is God in Christ, their exceeding great reward, Gen 15:1 , and all he can be to or do for them. He is their portion and their inheritance, the most excellent in itself, and the most enduring, out of the reach of men or devils, who can neither take it from them, nor them from it, it is safe enough in the heavens, Mat 6:19,20 19:28,29 Ps 16:5 2Co 5:1 2Th 1:4,5 .

Poole: Heb 10:35

Cast not away therefore your confidence: this introduceth the last direction for helping on their perseverance in Christianity. Mh apoballhte denieth all degrees of apostacy, from secret undervaluing to an utter renouncing, not to slight, despise, or reject; they had endured already so much as might steel and fortify them against what remained, and implieth the bold, resolute, and courageous retention, Eph 6:10,16 , of the boldness of their confession of the Christian faith. It is an ingenuous, free, bold, and daring profession of it, which no brow beating nor violence can dash out of countenance, the fruit of a mighty, invincible faith, and hope of eternal life. This makes them persevere courageously in their religion, notwithstanding their being laden with reproaches and sufferings for it, as Christ himself gave them a pattern, Mar 8:31,32 Ac 4:13,29,31 .

Which hath great recompence of reward: what greater encouragement can there be to the retaining this confidence, than the great remuneration secured in the New Testament to them: God himself, in all his fulness, to be their exceeding great reward, seen and enjoyed by them; and which for quality and quantity is inexpressible, Gen 15:1 Mat 5:12 10:32 .

Poole: Heb 10:36

For ye have need of patience : for shows this to be an enforcement of the former direction: Cast not away your confidence, for you have need of grace, which that must maintain in order to carry back your reward. It is therefore absolutely necessary, as well as useful to you, for the bearing of your burdens, persevering in all duty, and waiting for your reward, notwithstanding your reproaches, afflictions, and fiery trials, that you preserve your confidence in maintaining this patience, Heb 6:12 Rom 2:7 Jam 1:4 .

That, after ye have done the will of God that having believed God’ s promises, obeyed his precepts, endured his trials, and persevered in all, according to the good, acceptable, and perfect will of God; and so exercised our patience, and evidenced our confidence, and finished our work;

ye might receive the promise you may carry back, as your full prize, after your race. It is a necessary and true reportation from God, after his will is done, 1Pe 1:9 5:4 ; the reward promised metonymically expressed by the promise, Heb 6:15 Heb 9:15 ; all that life and glorious inheritance in the reality and fulness of it, called a crown of glory that fadeth not away, 1Ti 4:8 2Ti 1:1 .

Poole: Heb 10:37

The reason of their retaining their confidence to the end, is the shortness of his coming, who will reward them for it, proved out of God’ s promise written to and for the church, by Habakkuk, Hab 2:3 . A truth sufficiently known to these Hebrews, as brought them by their own prophet; and though spoken for the comfort of the captives in Babylon then, yet it is extended to the suffering church in all ages, and so to these Hebrews, and to us also, upon whom the ends of the world are come, 1Co 10:11 . And though the prophet speaks it of a vision of grace, in promise to be despatched, yet the Septuagint refers it to a person; and in this the apostle follows them, because the promise cannot be made good without the coming of its Author to fulfil it.

For yet a little while in which promise there is the celerity or speed of it; as little, little as it may be, as is fit for Christ and them. How little is this time! A very short moment, as he speaks himself, Rev 22:7,12,20 .

And he that shall come will come he that hath promised to come and save you, and reckon with your persecutors, he will certainly come, he and his promise together, will despatch and put an end to the suffering of his, and put on their crowns. Metonymically, his coming is his saving, full refreshing, and rewarding his believing and patient sufferers.

And will not tarry he will not spin out time to delay deliverance, beyond the set point; he will not come behind the last moment, the hour fixed and appointed, which is pitched in infinite wisdom and goodness, for the best comfort of Christ’ s suffering members, Isa 46:13 .

Poole: Heb 10:38

These are, as the former, the words of the Prophet Habakkuk, Hab 2:4 , enforcing the former duty pressed from the gain of perseverance, and the loss by withdrawing, when Christ shall come. They are used by this apostle Paul to several purposes, as to prove, that righteousness is only obtained by faith from God, and not by man’ s own works, Rom 1:17 Gal 3:11 ; that whoever is righteous by faith, shall live for ever, by holding that righteousness in faith, as here.

Now the just shall live by faith the justified, according to the terms of the new covenant, who hath obtained the righteousness of God in Christ by believing, and is renewed and sanctified by the Spirit, shall really, spiritually, happily, eternally live; and no end shall be to that life of his, till it be perfected by Christ in glory. And this he shall live by a real and spiritual assent to the gospel, and reliance on God’ s promises in it, especially by an affiance to Christ, God-man, as the Lord their Righteousness, by which we have him ours, and so we live. This faith increased, continued in, and held fast amidst all reproaches, sufferings, and persecutions; by this only is the life, due to righteousness, made sure to sinners, drawing from Christ daily, and making real and present the fulness of it promised to and hoped for by it, Mar 13:13 Joh 6:47 Gal 2:20 Col 3:4 .

But if any man draw back: see Hab 2:4 , where hlme translated here uposteilhtai , is variously rendered, as, elated like a bubble, lifted up; making pride and unbelief to be the sins threatened there; and the proper sense of the word here used, is, for fear, or sloth, to withdraw, or leave their understanding: so that the meaning in both amounts to this: If any, out of the pride of their heart, will not depend on Christ’ s righteousness, as the Jews would not, or, out of fear and sluggishness, will not hold out, but withdraw themselves, in time of persecution, from their faith and confidence in Christ, professed; shrinking through fear, or losing it through sloth, or forsaking it by treachery, either gradually or totally, confiding in themselves, and so despising God; reject him, and draw away from him.

My soul shall have no pleasure in him God himself will be so far from taking any pleasure or delight in such a soul, or vouchsafe it any joy or life, that his very soul abhors it, is highly displeased with its sin, and abominates its person. In his displeasure is misery, death, and eternal perdition: see Deu 32:15,18-21 .

Poole: Heb 10:39

The conclusion is a hopeful assertion of their condition, or a sweet intimation of what they ought to be, even like himself; and so the apostle removes all jealousy of his reflecting on them, as Heb 6:9 .

But we are not of them who draw back unto perdition the adversative, but, is an exception of them to whom he writes from the apostate state, and so joins himself with them, hoping they were such de facto as he was, and as they ought to be de jure; and so intimates their duty, and that of all Christians: We are not sons of defection, persons withdrawing and backsliding from Christ, his gospel, or duties; apostates from the truth, whose end is destruction, an utter separation from all good, life, and glory, and full subjection of body and soul to eternal torments in hell, by the righteous sentence of God, Mat 10:28 : who are sons of defection, are sons of perdition, Joh 17:12 2Th 2:3 .

But of them that believe to the saving of the soul sons of faith, true and sincere believers, cleaving to Christ and his body, rooted in his faith, and persevering in it to the end, Eph 3:17 Col 2:7 : which faith acquiring, purchasing, or obtaining, according to the gospel covenant, the soul for salvation, and glory for the soul, Joh 3:15,16,36 5:40 2Th 2:14 . Faith realizing, applying, and keeping fast the price which Christ himself paid to God for the purchasing of these for them on their souls.

PBC: Heb 10:1

Salvation: God’s Will or Man’s? Heb 10:1-18

In {Heb 10:1-18} the author begins to summarize the discussion of Christ as the " Priest of the New Covenant" that began in Heb 8:6. His priesthood is superior to the Levitical priesthood, we have learned, in terms of personal character (He is holy and eternal while the Levites were sinful and temporal), priestly function (He ministers in the reality of heaven while the Levites ministered in the shadows and symbolism of an earthly sanctuary), and sacrificial efficacy (He offered his own blood which actually cleanses the conscience while the Levites offered animal blood that could never take away sin). These final words {Heb 10:1-18} concerning Christ’s superior sacrifice as our Great High Priest contrast the finality of Christ’s offering with the inadequacy of Old Testament sacrifices. Notice the following contrasts:

Sacrifices Under Law

" year by year continually" {Heb 10:1}

" could not make perfect" {Heb 10:1}

" remembrance of sins" {Heb 10:3}

" priest standing" {Heb 10:11}

Christ’s Sacrifice

" once for all" Heb 10:10

" perfected forever" Heb 10:14

" sins remembered no more" Heb 10:17

" sat down" Heb 10:12

The Inadequacy of O.T. Sacrifices {Heb 10:1-4}

The first four verses affirm that the Law is incapable of making people " perfect" or taking away sins. It was a " shadow," not the substance. {Heb 10:1} It pointed to the instrument of salvation, but was not itself that instrument. What, then, was the use of the Law? Not to remove sins, but to bring them to " remembrance."  {Heb 10:3} The repetition of those sacrifices reminded people of their sins and their need for atonement, for the previous year’s sacrifice had not done the job.

God’s Sovereign Will {Heb 10:5-10}

It was never God’s will, consequently, to use the Law as His instrument of salvation. It was not designed for this purpose. Verse five says, " Sacrifice and offering thou wouldest not, but a body hast thou prepared me." " Wouldest" is the Greek word thelo (SGreek: 2309. thelo ) yelw. It means " to will something and then to press on to action." It speaks of " resolve + action." God never resolved or intended to provide salvation through the law. {Ga 3:21} He did purpose and design (synonyms for the verb " to will" ),however, to provide the sacrifice that would take away the sins of His people, and Jesus came, in the body the Father prepared (a reference to the human nature He assumed), to act on the Father’s will. Our salvation, in other words, is the product of the Father’s resolve + the Son’s action.

It is necessary, in other words for someone to make a decision in order for sinners to be saved. Furthermore, someone has to do some work. Salvation is by someone’s will and by someone’s works. This passage, together with many others in the New Testament, ascribe salvation to God’s sovereign decision and the Son’s obedience to that will. Jesus came " to do [i.e. obey; act upon; perform] the Father’s will."  {Joh 6:37-39} By that will, that is, the will of God, we are sanctified. {Heb 10:10}

The Finished Work of Christ {Heb 10:11-18}

So Christ’s obedience is the basis of our salvation. {Ro 5:19} Salvation is not by " works of righteousness which we have done," {Tit 3:5} but it is by the work of righteousness which Jesus has done {2Co 5:21} in our stead.

The posture of our Great High Priest declares the finality and success of His work. {Heb 10:11-14} He is not standing, but sitting, for His redemptive task is complete. By his once-for-all sacrifice for sins, he has " perfected forever them that are sanctified."  {Heb 10:14} If the final outcome of Christ’s redemptive work were left in question, could he have sat down? If anything remained to be done, could he have cried with a loud voice, " It is finished" ? {Joh 19:30} The message of the New Covenant is " Sin has been removed, once and for all!"  {Heb 10:15-18}

396

PBC: Heb 10:19

The privilege reserved only for the high priest under the Old Covenant is available now, through the sufficient merit of Christ, to every child of God. The word " boldness" (SGreek: 3954. parrhesia) parrhsia (parresia) means " freedom or frankness in speaking." It denotes the fact that we may approach God without hesitation or fear of rejection, unburdening our hearts before Him who alone is able to render His aid.

73

PBC: Heb 10:20

Hear below

" new and living way"

 You go to the book of Hebrews chapter 10 (Heb 10:1-39) and you read about the new way we have of worshipping God.  Not the way of animal sacrifices and external rites and rituals and priesthood but the way of faith.  And he says we can now approach God with boldness by this new and living way.  New, if you check the word and research it, means "freshly slain" and my friends after almost 2000 years since the death of our Lord Jesus Christ, today the efficacy of His death is still as if slain yesterday.  That's the beauty of it.  So we have access to God by a freshly slain and yet living way.  He was slain and yet He is alive.  How does that fit in with His resurrection?

51

PBC: Heb 10:24

" Let us consider one another"

the opposite of carnal provocation. All too often, we think of church in terms of what we can get from it, our personal benefit or gain. This verse reverses that attitude and directs us to take an active role in church on behalf of others.

398

" To provoke unto love and to good works."

Perhaps these two words, love and good works, name the most beneficial influences we gain by faithful attendance and support of church, the Bible kind of church. Without the warm gentle influence we experience from church, our love would grow cold, and we would slowly, but surely, neglect good works, drifting into a cold, careless state. We readily acknowledge the power of peer pressure on young people, though I doubt it has any less power on adults. Can we not also recognize the beneficial power of associating with godly people in a formal church assembly? We should not attempt to sneak quietly into church and vanish out the door as soon as the last Amen is pronounced. We should seek out the fellowship and friendship of those who love the same God and hold to the same convictions about godly living as we find in scripture. As they provoke us to love and good works, our continuing faithfulness may, in a time when they are weak and discouraged, provoke them to love and good works just as they helped us. You never know when just your presence in the congregation will encourage someone who is tired and in need of good " Peer pressure."

398

" provoke"

Your lives as fellow believers are inseparably bound up with one another. If one falls into apostasy, it will weaken the others. How much better, then, to remember the mutual responsibility each believer has to assist one another to fulfill their calling. Live in such a way, the author exhorts, that your tenacity and unflinching perseverance beneath the pressure of persecution would encourage others to hold fast. The word translated " provoke" is our word for paroxysm. What is a paroxysm? It is a spontaneous or sudden convulsion. A tack in a chair, for instance, goads the one who unwittingly sits on it into a sudden and almost involuntary response. Every Christian should so live, in other words, that others are compelled to react in a spontaneous paroxysm of love.

73

PBC: Heb 10:25

" Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching."

Hear following paragraph

We come near with a full heart of assurance. And, in that flow of language the writer says, "not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching." What day? The day of worship when you're supposed to assemble together. Your presence here is not to go to church and say "what's in it for me preacher?" "I went the last time and I didn't like the songs they sang,I didn't like the sermon he preached,I didn't get anything out of it." That's not what church is about. You go to be strengthened so you can strengthenthe brethren - if you're motivated by faith. 51

***************************************************************

" as the manner of some is"

Neglect of the public assembly didn’t begin in the high-tech Twentieth Century. First Century Christians found reason to grow cold and neglect public worship, too. Forsake comes from a Greek word which means to leave behind, to desert, as a soldier deserts his post. It carries the idea that you have walked away from a clear responsibility. In context, that responsibility calls on you faithfully to attend the public worship of the church in order to help those around you. How can you provoke them to love and good works if you are absent from the assembly? 51

*******************************************************************

The gifts of God may lay on some members heavier duties than fall to the lot of most of the members, but these duties are not the result of just having membership. No one is obliged to preach because he is a member of the church. Nor must he take upon himself the work of the deacon just because he has become a member of the church. These duties are not laid on all the members, but only on those who have been called to them, as were those under the old dispensation called to wait especially on the tabernacle. When the church sees one whom she believes to be specially gifted to fill any office, it is her business to take the matter up and set the member over the business that God has qualified him to do. But there are duties that come with membership, and which are universal, and which are laid upon all the members alike. One does not have to have a special gift that he may attend the regular meetings of the church. This duty comes with church membership, and falls on all the members alike. We are not to forsake the assembling of ourselves together. True, there may be conditions that may excuse a member from attending the meetings of the church. If he is sick and unable to attend; if there is a real providential hindrance, which should only be made to include those matters which are beyond the control of the member, then it may be impossible to be at the place of meeting at the appointed time. But it would not be sufficient excuse to say that it required some sacrifice of time and money, for that sacrifice is conceded when one asks for membership. Members who desire to hold the confidence of their brethren should be careful not to offer excuses which are trivial. When brethren see that the excuses offered are trivial, and that proper interest in the church, and a little effort, would have removed the obstacle, they begin to think that this brother’s interest in the church is not what it ought to be. As for instance, if one should offer the excuse that he did not feel well; and then it is seen that when he feels no better than he did that day, he can go to town, or be about his work; it is reasoned that if he felt more interest in the church he would come if he did not feel the best. If there is a hindrance that could have been gotten out of the way by proper management during the week, it shows lack of interest, and this serves to break down the confidence that the church would like to feel in every member. A brother wrote us not long since, saying that one of the most serious menaces to the progress of the church now was the neglect of attendance among the members, because so much of it was for the reason that members let their worldly affairs keep them away from the church. Even when members stay away from the Sunday services it is because in many cases they have worked so hard during the week that they do not " feel like" making the effort to get to church. They had not taken into account that next Sunday was meeting day, and then determined to arrange to be there; but had let other affairs so engage them as to leave neither time nor life for the meeting. This is a grievous sin. When membership was asked in the church, it carried with it the obligation to make every effort to keep up the services of the church.

And they ought not to wait to be asked to join in this work. The church belongs to them as much as it does to other members; and its obligations, as much as it privileges, belong to them. They ought to be making it their business to know how this expense is to be met, instead of the deacon having to come to them, and ask if they do not feel like they can help some. It is his business to receive and disburse the funds of the church under its direction, but it is not his business to beg, nor to put the expenses of the church on the charity list. Instead of wondering, " how they are getting along, meeting expenses," they should ask, " how are we getting along meeting our obligations?" Then there are those members who do not attend the meetings regularly; some of them possibly because they cannot get to the church from justifiable causes, but who are as well able as other members to assist in meeting the expenses of the church. We are glad to say, that some of these are careful to pay in a fair share toward keeping the church up but there are others who never send anything for that purpose. If they were to be at a meeting they would help, but if they are not there they seem to feel that their absence absolves them from all obligation. How they can feel this way, if they really do, is a mystery! They must know that the expenses of the church go on whether they are there or not, and that those who are keeping up the meetings by making the necessary sacrifice to be there, and another sacrifice to meet the expenses, are making sacrifices that they are not. To meet the members of our church as brethren indeed, we ought not to be willing to let them carry what we ought to carry.

Members of the church who are situated so that they cannot attend the meetings should find out by writing to the deacons if they are bearing their part of the expenses. They should not wait for the deacon, or anyone else, to write to them about it; they should manifest an interest by keeping themselves informed about the church. With the expenses of the church should be reckoned what the church is able to do for the pastor. They who do not attend the meetings are under obligation to help keep up the ministration of the gospel in the church. There is no plainer duty laid out in the New Testament than this. They should not only contribute in this direction, but they should interest themselves with the other members in knowing what is done, that they may come to a conclusion whether they are doing their duty or not, and whether the whole church is doing what is reasonable and right.

Let no one say, " Well, that cuts me out, for I am too poor to give." We have not said one word that can be rightly construed to mean that they who are not able should do what they are not able to do. If you know that the Lord knows you are not able to help, and that there are plenty of those who are able to keep the church up, there will be no one harder on you than your own conscience if you will let it speak. But if you are able to do but little, as compared to what others are able to do, then you are as much under obligation to do that little as the more able ones are to do what they are able to do. But it is not so much a matter of ability as it is of willingness, and that of being really interested in the welfare of the church. We cannot close without asking all who read this to consider well these questions: If you are a church member, do you realize that this means obligation? as well as privilege? Are you considering these obligations, and trying to discharge them with a thankful heart for the mercies and blessings that have been bestowed upon you?

Excerpts from an article by: Elder Walter Cash

**************************************************************************

" But exhorting one another: and so much the more, as ye see the day approaching."

How can you exhort someone in the church? If you faithfully attend the church’s public assembly, how can you not exhort them? In Col 3:16 Paul taught us to teach and admonish one another in our song worship. Did you ever think that your selection of a particular hymn in the song worship served as instruction and admonition to someone in the audience? Every act of worship contains a vertical and a horizontal purpose. The vertical relates to you and God, enhancing your fellowship with and worship of him. For the most part, it is private and personal. The horizontal relates to you and your brother or sister. Both our study lesson and this verse from Colossians deal primarily with the horizontal value of public worship. Your presence in church may become a powerful encouragement to someone else who was tempted to neglect the assembly. They may never say a word to you, but your presence encouraged them. Your mere selection of a particular hymn may touch their heart with conviction or encouragement. Your warm sincere greeting, that brief, but loving, conversation may have given them the strength they needed to resist temptation or warm up to their personal joy in the service of God. 51

" As Ye see the day approaching."

What approaching day does the verse intend? Is it not the very day of worship, the day the church assembles for its public worship? Last minute happenings become a common hindrance to faithful attendance. Relatives arrived unexpectedly, the week was so hectic, we just must take some time to catch up on chores around the house. The verse rejects all of these issues. As the day of worship draws near, our plans should focus more than ever on adjusting schedules, bringing unexpected relatives with us, or whatever it takes to assure that we will be present with the church as it gathers. Notice the very next verse. " If we sin willfully..." That lesson continues the importance of faithful assembly, among other things. What activity do most believers willfully neglect? Public assembly! May we see the day approaching and prepare to join those who assemble in church. 399

**************************************************************************

Sinning Against Knowledge Heb 10:25-31

As he continues to apply his argument, the writer now balances the encouragement of Heb 10:19-24 with a very sobering warning. {Heb 10:25-31} The Jewish Christians to whom the letter was written needed both encouragement to " draw near"{Heb 10:19} and warning against " drawing back" .{Heb 10:38-39} To draw back to the Levitical system of worship, he urges, is a willful sin- a sin against the light of knowledge.

This particular passage, the fourth of five " warning" passages in Hebrews, closely parallels the message in Heb 6:4-8. Together, they form a dual caution against a cavalier attitude toward one’s commitment to Christ. Leon Morris says this about the frightening passage in Heb 6:1-20:

" The writer is envisaging people who have been numbered among the followers of Christ but now leave that company. Such cannot be brought back to repentance. Notice that he does not say ‘cannot be forgiven’ or ‘cannot be restored to salvation’ or the like. It is repentance that is in mind, and the writer says that it is impossible for these people to repent- The reference is to a repentance that means leaving the backsliding into which the person has fallen. He cannot bring himself to this repentance."

The Heb 10:1-39 passage is every bit as severe. Neither it, nor the Heb 6:1-20 warning, however, support the notion that one of God’s children can lose eternal life. The issue is discipleship, not sonship- fellowship, not relationship.

This, again, is a warning against apostasy. Don’t severe your connections with the Christian assembly, the writer urges, for unconcern for fellow believers suggests an unconcern for the Lord Jesus Christ himself.

1. A Sign of Apostasy- Heb 10:25 -Evidently, some of the Hebrew Christians were slack to attend the Christian assembly, and were attending the temple or the synagogue instead, renewing association with their former acquaintances. In so doing, they demonstrated the first signs of a total apostasy. Some wit once said, " Church members are like old cars; they generally start missing before they quit." Delinquency in church attendance discourages other Christians and robs both parties of the opportunity to provoke one another to love and to good works. {Heb 10:24} Though few people would categorize habitual absence as a sin, the author does just that in the next verse: " For if we sin willfully, there remaineth no more sacrifice for sin" .{Heb 10:25}

2. The Seriousness of Apostasy -Heb 10:26 -To " sin willfully" means to sin against the light of truth. {Heb 10:26} It is in distinction to those mentioned in Heb 5:2 " the ignorant and wayward," whose sinning was inadvertent. Under the Old Covenant, sin through ignorance was distinguished from sin ‘committed with a high hand.’ {Nu 15:27-31 -marginal reading} The latter was a presumptuous sin- an " I-can-do-what-I-please" attitude of defiance and rebellion against the light of knowledge. {cf. Ps 19:12-13} Those who use the grace of God for a license to disobey the word are sinning willfully. If these Hebrew Christians returned to the Law, they would, by that act, place themselves into the position of God’s " adversaries." {Heb 10:27} That’s serious! Furthermore, such presuming upon God’s grace " despises" Christ’s person, Christ’s sacrificial work, and the Holy Spirit of grace who enlightened them to the truth. {Heb 10:29} Just as under the Law, there was no provision made for the forgiveness of deliberate sin, so if they turn their back on the blood of Christ, they abandoned the benefits of Christ’s sacrifice- the only remedy for their sin. Granted, their loss is restricted to the context of life now, but what an inestimable loss it is! Such have only to expect the severity of the living God. {Heb 10:30-31} 400

******************************************************************

PBC: Heb 10:28

See WebbSr: DOES IT MEAN ETERNAL DEATH?

PBC: Heb 10:29

See WebbSr: DOES IT MEAN ETERNAL DEATH?

PBC: Heb 10:31

Heb 10:31

Heb 10:31 " It is a fearful thing to fall into the hands of the living God."

See WebbSr: HEBREWS 10:31

PBC: Heb 10:32

Never, Never Give Up

When Sir Winston Churchill returned to Eton, the scene of his childhood education, to give the graduation commencement address, the air was electric with anticipation. The audience hushed as the great orator approached the podium. After surveying the crowd, Churchill said, " Never...never...never...never...give up." Then he turned from the crowd and walked to his seat.

One wonders whether the Prime Minister received a speaker’s fee that night. In spite of the immediate disappointment some no doubt felt, however, upon closer reflection, Mr. Churchill’s words could not have been more appropriate. Who can tell how many young men recalled those words in a foxhole, or in a moment of crisis.

Likewise, one wonders how many times the Hebrews must have reflected on the encouraging words of Heb 10:32-39. The author, as Chrysostom says, shows himself a skilled physician of the soul, remarking that " the best physicians, after they have made a deep incision- do not go on to make a second, but rather soothe the one that has been made with gentle remedies." The passage turns on the exhortation of Heb 10:35: " Cast not away your confidence which hath great recompense of reward." Don’t surrender to the enemy, says the author. It’s too soon to give up. Beginning here, the author drives home his message of holding fast, keeping on, being faithful, and patiently enduring to the very end.

Confidence, of course, is a synonym for " faith." To encourage them not to abandon their confession of faith, the writer resorts to the familiar image of warfare. The imperative " Cast not away your confidence" suggests the image of a soldier throwing aside his shield in the heat of the battle -an act tantamount to surrender. Don’t drop the shield of faith, the writer urges. Don’t surrender in the midst of the conflict.

To encourage them to faithful perseverance in the midst of the pressures of persecution, the author does three things.

(1) He recalls their past experience. {Heb 10:32-34}

" Call to remembrance the former days..."

Remember the pressures you faced immediately after your conversion [conversion is an " enlightenment" - Lu 1:79; Ac 26:18], he says. What specific kind of affliction had they endured? They had been publicly exposed to ridicule and open demonstrations of hostility. {Heb 10:33} Furthermore, even during those times when they were not the particular target of social oppression, they had loyally stood by their brethren who were, {Heb 10:33} as the writer himself attests by personal experience. {Heb 10:34}a These Christians had been " a spectacle to the world." {1Co 4:9} Some of them had even suffered the plundering of their property, but they endured it with " joy" because they knew themselves to be strangers and pilgrims here. {Heb 10:34}

(2)  He reminds them of the nature of their present situation Heb 10:36. They were " doing the will of God." {Heb 10:36} If they gave up the struggle now, they would also give up doing God’s will.

(3)  He points them to the future consummation of all things - Heb 10:37-39 {Heb 10:37-38} are quotations from Hab 2:3-4. The present crisis, he says, is only temporary: " Yet a little while, and he that shall come will come, and will not tarry." Once you see the Savior, he reminds them, present difficulties will be put in perspective. New Testament writers never seem to tire of pointing believers to the future hope as a means of encouraging faithfulness now. Just one glimpse of Him in glory will all the toils of life repay!

Therefore, you battle weary soldiers -keep the faith. Never, never, never give up. For Jesus Christ is coming again. Until he comes, hold fast to your shield of faith.

401

PBC: Heb 10:37

Hear below

In some ways an active, genuine profession of Christianity complicates your life.  You can have a lot easier time with life without it.  Right?  Think about it.  Be honest. I'm not saying you'll have a better life, I'm just saying it adds some complications - just forget this thing called religion, would life be simplier?  Well, from the human perspective you could say that, but you know, the clouds would still bring rain.  Would you rather have the rain with your faith or without it?  That's the test - that's the real test.  Faith isn't going to make the cloud go away - it's just going to change the way you deal with the cloud - and at that moment what you hear in this verse rings out loud and clear.  "A little while" - a little while of grief, a little while of pain, a little while of your world being disrupted by the disappointment of other people and circumstances and bad health, and it will be disrupted and it will get worse before it gets better.  What does he say?  He doesn't say "keep trusting Christ and everybody will love you.  Keep trusting Christ and everything will work out right in your life."  He doesn't say that.  I think we've promised too much blue sky religion in the name of Christianity when it doesn't always show up that way in your life, no matter how much you faithfully trust God. You're going to have trials either way.  Faith changes the way you deal with them.  But when you can't reverse the course of history, when you can't change the disappointment and the pain of disease that slowly takes away your life or ebbs away the life of that person that you most loved in life, faith says, "yeah, it will last a little longer and then He shall come."  You see why Chrysostom said what he did?  He shall come.  It's real, it's real!

41

PBC: Heb 10:38

Heb 10:38 provides a key verse to the scriptural definition of faith, " Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him." The first part of this verse is a quotation from the Old Testament, Hab 2:4. That complete verse describes a man whose soul is lifted up within him, self-sufficient, arrogant, independent, and proud. The prophet tells us that this man’s soul is not upright, " But the just shall live by his faith." The only integrity which a man can claim deservedly relates to faith in God. Self-sufficient arrogance counts for nothing but abomination with God. The rule of ego or the rule of faith? This verse does not describe how the lost sinner gets saved, but how the just man should direct his conduct. The man who walks by faith is already a just man! The verse tells us that he walks by the rule of faith. In our study verse substance was translated from a Greek word which means support and assurance. It appears in legal documents from the New Testament era in a description of a title deed to property. The legal description of our eternal inheritance and the proof that it belongs to us is the very essence of faith. It is not the price paid for our inheritance, but the assurance to us that the price was paid and the inheritance is ours. We really do " Have in heaven a better and an enduring substance."

402

Haydock: Heb 10:1

The law having a shadow [1] of the good things to come. The apostle continues till the 19th verse to shew the insufficiency of the former law, as to the redemption and salvation of mankind. By the good things to come, some understand heaven itself, and the happiness of the elect there, of which the law was but a shadow, whereas we have a much more perfect image and knowledge of heaven in the new law, than they who were under the former law. Others by good things to come, understand the blessings of interior graces, with a remission of our sins in the sight of God, and true sanctification, of which all the sacrifices and sacraments of the old law, without faith in Christ, were but a shadow: and now in the new law we have an express image of them, i.e. we have these blessings themselves. (Witham)

===============================

[BIBLIOGRAPHY]

Umbram,...non ipsam imaginem rerum, Greek: skian, ouk auten ten eikona. It seems hard to take Greek: eikona for the things themselves represented; but only to signify, expressam imaginem.

Haydock: Heb 10:2

Then they would have [2] ceased to be offered. That is, if they could have made the worshippers perfect; to wit, in such a manner as the one sacrifice of Christ, who was the Lamb of God that took away the sins of the world, by making a full reparation to the divine justice for the sin of Adam, and of all his offspring. For we must take notice that he compares the sacrifice of Christ, which wrought a general redemption, with the sacrifices of the former law, which could never make any sufficient atonement to the majesty of God offended by sin, and which, by the decree of heaven, were to cease as soon as Christ's sacrifice of a general redemption was made: for then the worshippers would be so cleansed from sin, that they would stand in need of no more, but that the merits and satisfactions of Christ, their Redeemer, should be applied to them according to the order of God's providence; that is, by faith in Christ, by his sacraments, by a true repentance, and the practice of virtue and good works. (Witham) ---

If they had been of themselves perfect to all the intents of redemption and remission, as Christ's death is, there would have been no occasion of so often repeating them; as there is no occasion for Christ's dying any more for our sins. (Challoner)

===============================

[BIBLIOGRAPHY]

Alioquin cessassent offerri. In the ordinary Greek copies, Greek: epei an ouk epausanto prospheromenai; but in other manuscripts Greek: ouk is left out.

Haydock: Heb 10:3-4

But in them a remembrance of sins is made every year. For it is impossible that with the blood of oxen and goats sins should be taken way. The sacrifices of the former law, even that great sacrifice on the day of expiation, when victims were offered for the ignorances or sins of the priests, and of all the people, were only types and figures of Christ's sacrifice upon the cross, it was impossible that they themselves should take away sins, like that one oblation of Christ, though in them was made a remembrance of sins, and of the same sins for which so many victims had been offered. (Witham)

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, &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)

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 as in the Latin, (Psalm xxxix. 7.) perfecisti mihi. How these different expressions agree, see Estius, Cornelius a Lapide, &c.

Haydock: Heb 10:7

[BIBLIOGRAPHY]

In capite libri, Greek: en kephalidi bibliou. The Greek and Latin seems to signify no more than in the volume, or book itself; Greek: kephalis, says Suidas, Greek: oper tinos eilema, alicujus involucrum, ab Greek: eileo. No need of translating, in the front of the book.

Haydock: Heb 10:10

The source and primary cause of our sanctification is the will of God, who so loved the world as to give us his only Son; the meritorious cause of our sanctification is the voluntary oblation of Jesus Christ, sacrificed for us upon the cross. Methodists shamefully misrepresent the tenets of Catholics, as if we excluded Christ from the work of our salvation, or hoped to be saved not by the merits of Christ, but by our own.

Haydock: Heb 10:14

By one oblation [5] he hath perfected or consummated for ever them that are sanctified, or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ's sacrifice above those of the former law. (Witham)

===============================

[BIBLIOGRAPHY]

Una oblatione, &c. Greek: mia prosphora. See St. John Chrysostom ( Greek: log. iz. p. 523. lin. 20. et seq.) Greek: ti oun emeis kath ekasten emeran ou prospheromen; prospheromen men, all anamnesin poioumenoi tou thanatou autou. kai mia estin aute, kai ou pollai....ton gar auton aei prospheromen....osper pollachou prosphomenos en soma esti. kai ou polla somata, outo kai mia thusia (et unum, sive idem sacrificium) o Archiereus emon ekeinos esti, o ten thusian kathaiousan zmas prosnegkon. ekeinen prospheromen kai non, ten tote prosenechtheisen, &c.

Haydock: Heb 10:15-18

The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremias, (Chap. xxxi. 33.) in the words above cited, (Chap. viii. ver. 8.) when he promises to give a new testament, and that he will remember no more their sins. ---

Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of St. Paul in this place. The pretended reformers, from several expressions of St. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ's one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified. (ver. 14.) And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages [centuries] of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear St. John Chrysostom (hom. xvii.) in his commentary on this very chapter: "What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? ...because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same....He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest." St. John Chrysostom here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (chap. vii.) teacheth the very same as St. John Chrysostom who never says, as some one of late hath pretended, that what we offer is a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice, according to the prophecy of Malachias, (chap. i. ver. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by St. John Chrysostom but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on St. Matthew. See St. Ignatius, in his epistle to the people of Smyrna; St. Justin Martyr, in his dialogue with Tryphon; St. Irenæus, lib. 4. chap. xxxii. and xxxiv.; Tertullian, lib. de Velandis Virg.; Eusebius lib. 1. de demonst. Evang. chap. ult.[last]; St. Jerome, ep. ad Evangelu,; St. Ambrose, in Psalm xxxviii. and on 1 chap. of St. Luke; St. Augustine, lib. 16. de civ. Dei. chap. xxii. lib. cont. Advers. legis chap. 22. and lib. ix. Confess. chap. xii.; St. John Chrysostom, hom. lx ad Pop. Antiochenum et hom. lxxii. in Matt.; The first general council of Nice [Nicaea]. ---

But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ's justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men's sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle's time. (Witham) ---

Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death. (Challoner)

Haydock: Heb 10:19

Having therefore, brethren, a confidence. Here begins as it were the second part of his epistle, in which the apostle exhorts the Hebrews to the practice of Christian virtues, to a firm hope, and confidence of entering with Christ into the holy of holies; i.e. into heaven. (Witham)

Haydock: Heb 10:20

A new and living way; that is, having a new way, which he hath traced out and opened us, by entering himself first into heaven, through the veil, i.e. through his flesh, or by taking upon him, our flesh or human nature. He speaks with an allusion and comparison with the high priest of the former law, who to enter into the sanctuary, was to pass through the veil of separation. He compares Christ's flesh or body to this veil, inasmuch as Christ entered into the sanctuary of heaven by his sufferings in the flesh, and by the death of his body on the cross; or, inasmuch as the divinity of Christ was hidden from us by the veil of his human nature, as the sanctuary was hidden from the people by its veils. (Witham)

Haydock: Heb 10:21

And a high priest; i.e. and having a great priest, to wit, Christ, over the house of God, that is, over the Church, or over all the faithful, both in the Church militant on earth and in the Church triumphant in heaven. (Witham)

Haydock: Heb 10:22

Let us draw near with a full and firm faith, our hearts being cleansed and sprinkled from sin. He again alludes to that ceremony, by which the high priest of the Jews on the feast, called of expiation, sprinkled the people with the blood of the victim offered. (Witham) ---

Greek: En plerophoria pisteos. The Protestant version gives erroneously, in full assurance of faith. See Ward's Errata.

Haydock: Heb 10:25

Not forsaking our assembly. [6] St. John Chrysostom understands the assemblies of Christians, where they met to celebrate the divine mysteries. Others expound it of not leaving the faith and communion of the Catholic Church by turning apostates: this is confirmed by the following words: for if we sin wilfully,...there is now left no sacrifice for sins. The Novatian heretics understood no pardon for sins after baptism. St. John Chrysostom and others understood no second baptism, wherewith to be cleansed in the same manner as before; but the most probable interpretation, and most agreeable to the text and doctrine of St. Paul, seems to be, that now remained no sacrifice for sins, i.e. no other sacrifice but that of Christ, which the apostate renouncing, by quitting and abandoning his faith, thereby cuts himself off from the very groundwork and foundation of salvation, as long as he continues in his apostacy. So that nothing remains for him but a dreadful expectation[7] of God's just and severe judgments. (Witham)

===============================

[BIBLIOGRAPHY]

Non deserentes collectionem nostram, Greek: me egkataleipontes ten episunagogen eauton, collectionem, congregationem.

Haydock: Heb 10:26

If we sin wilfully. He speaks of the sin of wilful apostacy from the known truth; after which, as we cannot be baptized again, we cannot expect to have that abundant remission of sins, which Christ purchased by his death, applied to our souls in that ample manner as it is in baptism; but we have rather all manner of reason to look for a dreadful judgment; the more, because apostates from the know truth seldom or never have the grace to return to it. (Challoner)

Haydock: Heb 10:27

[BIBLIOGRAPHY]

Ignis æmulatio, Greek: puros zelos, thus attibuting zeal and rage to an inanimate thing.

Haydock: Heb 10:28-29

A man making void, &c. He brings this comparison from the manner that transgressors were dealt with under the law of Moses, to shew how much greater punishments Christians deserve when they are ungrateful to Christ after much greater benefits, when they may be said to have trodden under foot the Son of God by despising him, who was the author of their salvation, by shedding his blood upon the cross. (Witham) ---

What is here said of the crime of apostacy, may in some measure be applied to every deadly sin committed after baptism or the sacrament of penance; for a Christian by returning to sin, treads under foot the Son of God, despises the adorable blood by which he was sanctified, and offers a henious affront to the spirit of grace. Apostacy, though enormous, like all other sins can be forgiven by true repentance; but the apostle declares, there is no victim for the guilt of a person who perseveres and dies in apostacy.

Haydock: Heb 10:31

Man is mortal, and therefore cannot extend his vengeance beyond death; God is immortal, and, as he lives eternally, can punish eternally; and he who during life despises a God who died for him, will at death experience the rigour of a God always living to punish him.

Haydock: Heb 10:32

But call to mind the former days, &c. After having laid before them the severity of God's judgments, he comforts them with the hopes they may have of their eternal salvation, from what they had already suffered soon after they received the light of the gospel, and were illuminated by baptism. (Witham)

Haydock: Heb 10:36

He encourages them to patience in the short time of this mortal life. (Witham)

Haydock: Heb 10:37

Yet a very little while, and the judge that is to come, and who is to judge every one, will come. (Witham) ---

Greek: O erchomenos, he who is coming. It is observed by commentators, that this is the appellation given by the Jews to the Messias. See Matthew xi. 3. and xxi. 9.

Haydock: Heb 10:38

But my [8] just man, he that liveth according to the doctrine I have taught, liveth by faith, which is the groundwork and foundation of a good life. ---

But if he withdraw himself, and fall from this faith of Christ, he shall not please my soul. It is a Hebrew way of speaking, and as it were in the person of God. (Witham) ---

Luther and Calvin teach that faith alone is sufficient for justification, and they define this faith to be an assured confidence that their sins are forgiven them wholly by Christ's passion. No text, however, in Scripture teaches that a man is justified by faith only. In Romans, (ii.) Luther makes St. Paul say that a man is justified by faith only, without the works of the law: the authorized Protestant version has omitted the word only, foisted into the German translations. Solifidians [Those who pretend justification by faith alone] vainly cite this text, as its obvious meaning is, that neither the works of the written law, done by the Jew, nor the works of the law of nature, done by the Gentiles, before either of them believe in Christ, can without faith in Christ justify any one. Saving faith is a faith working through charity in Jesus Christ, a faith which includes hope, love, repentance, and the use of the sacraments. Hence St. James (Chap. ii.) declares, that a man may have faith but not works, but that faith without works will not save him. St. Paul teaches the same, 1 Corinthians xiii. 2. "If I should have all faith, so as to move mountains, and have not charity, I am nothing;" where we should observe the word all faith.

===============================

[BIBLIOGRAPHY]

Justus meus, Greek: dikaios; in some Greek manuscripts, Greek: mou, as also in the Septuagint Habacuc ii. 4.

Haydock: Heb 10:39

But we are not the children of withdrawing; [9] i.e. we are not such as withdraw ourselves in this manner from the true faith to perdition, but remain constant in the faith and law of Christ. (Witham)

===============================

[BIBLIOGRAPHY]

Non sumus substractionis filii, Greek: ouk esmen upostoles, subaudi Greek: uioi.

====================

Gill: Heb 10:1

For the law having a shadow of good things to come,.... By which is meant not the moral law, for that is not a shadow of future blessings, but a system of precepts; the things it commands are not figuratively, but really good and honest; and are not obscure, but plain and easy to be understood; nor are they fleeting and passing away, as a shadow, but lasting and durable: but the ceremonial law is intended; this was a "shadow", a figure, a representation of something true, real, and substantial; was dark and obscure, yet had in it, and gave, some glimmering light; and was like a shadow, fleeting and transitory: and it was a shadow of good things; of Christ himself, who is the body, the sum and substance of it, and of the good things to come by him; as the expiation of sin, peace and reconciliation, a justifying righteousness, pardon of sin, and eternal life; these are said to be "to come", as they were under the former dispensation, while the ceremonial law was in force, and that shadow was in being, and the substance not as yet.

And not the very image of the things; as it had not neither the things themselves, nor Christ, the substance of them, so it did not give a clear revelation of them, as is made in the Gospel, nor exhibit a distinct delineation of them, such as an image expresses; it only gave some short and dark hints of future good things, but did not exactly describe them: and therefore

can never with those sacrifices which they offered year by year continually: namely, the sacrifices of bullocks and goats, which were offered on the day of atonement, year after year, in successive generations, from the first appointment of that day, to the writing of this epistle: sacrifices of such a kind, and so often repeated, could never

make the comers thereunto perfect; either the people that came to the temple, and brought them to the priests to offer them for them, or the priests that offered them; so the Syriac and Ethiopic versions render it, "perfect them that offer"; and if not one, then not the other: legal sacrifices could not make perfect expiation of sin; there is no proportion between them and sin: nor did they extend to all sin, and at most only typically expiated; nor could they justify and cleanse from sin. Contrary to this, the Jews ^p say,

"when Israel was in the holy land, there was no iniquity found in them, for the sacrifices which they offered every day stoned for them;''

but spiritual sacrificers and worshippers were expiated, justified, and cleansed another way, even by the blood of Christ, slain from the foundation of the world in purpose, promise, and type, and to which their faith had respect in every sacrifice.

Gill: Heb 10:2

For then would they not have ceased to be offered,.... The Complutensian edition, and the Syriac and Vulgate Latin versions, leave out the word "not"; and the sense requires it should be omitted, for the meaning is, that if perfection had been by the legal sacrifices, they would have ceased to have been offered; for if the former ones had made perfect, there would have been no need of others, or of the repetition of the same; but because they did not make perfect, therefore they were yearly renewed; unless the words are read with an interrogation, as they are in the Arabic version, "for then would they not have ceased to be offered?" yes, they would; they are indeed ceased now, but this is owing to Christ and his sacrifice, and not to the efficacy of these sacrifices; for yearly sacrifices were offered for former sins, as well as for fresh ones, as appears from the following verse.

Because the worshippers, once purged, would have had no more conscience of sins; there are external and internal worshippers; the latter are such who worship God in Spirit and in truth: but here ceremonial worshippers are meant, who, if they had been really purged from sin by legal sacrifices, and purifications, would have had no more conscience of sins, and so have had no need to have repeated them; as such spiritual worshippers, who are once purged from sin by the blood and sacrifice of Christ; not that they have no sin, or no sense of sin, or that their consciences are seared, or that they never accuse for sin, or that they are to make no confession and acknowledgment of sin; but that they are discharged from the guilt of sin, and are not liable to condemnation for it; and through the application of the blood of Christ to them, have peace with God, and joy in the Holy Ghost.

Gill: Heb 10:3

But in those sacrifices,.... The Arabic version reads, "but in it"; that is, in the law; but the Syriac version reads, and supplies, as we do, בדבחא בהון, "in those sacrifices", which were offered every year on the day of atonement:

there is a remembrance of sins made again every year; of all the sins that were committed the year past, and even of those that were expiated typically by the daily sacrifice, and others that had been offered; which proves the imperfection and insufficiency of such sacrifices: there was a remembrance of sins by God, before whom the goats were presented, their blood was sprinkled, and the people cleansed, Lev 16:7 and there was a remembrance of them by the people, who, on that day, afflicted their souls for them, Lev 16:29 and there was a remembrance of them by the high priest, who confessed them over, and put them upon the head of the goat, Lev 16:21 by which it was owned, that these sins were committed; that they deserved death, the curse of the law; that the expiation of them was undertook by another, typified by the goat; that this was not yet done, and therefore there was no remission, but a typical one, by these sacrifices; but that sins remained, and required a more perfect sacrifice, which was yet to be offered up. Legal sacrifices were so far from inducing an oblivion of sins, that they themselves brought them to remembrance, and were so many acknowledgments of them. Though Philo the Jew thinks the contrary, and gives this as a reason why the heart and brain were not offered in sacrifice, because

"it would be foolish, that the sacrifices should cause, not a forgetfulness of sins, but a remembrance of them ^q.''

Gill: Heb 10:4

For it is not possible,.... There is a necessity of sin being taken away, otherwise it will be remembered; and there will be a conscience of it, and it must be answered for, or it will remain marked, and the curse and penalty of the law must take place: but it is impossible

that the blood of bulls and goats should take away sins; which was shed on the day of atonement: sin is a breach of the moral law, but these sacrifices belong to, the ceremonial law, which are less acceptable to God than moral duties; sin is committed against God, and has an objective infiniteness in it, and therefore can never be atoned for by the blood of such creatures; it leaves a stain on the mind and conscience, which this blood cannot reach; besides, this is not the same blood, nor of the same kind with the person that has sinned; yea, if this could take away sin, it would do more than the blood of the man himself could do; such blood shed can never answer the penalty of the law, satisfy divine justice, or secure the honour of divine holiness: but what the blood of these creatures could not do, the blood of Christ has done, and does: that takes away sin from the sight of justice, and from the consciences of the saints. Compare with this the Septuagint version of Jer 11:15.

"what, has the beloved committed abomination in my house? shall prayers, and the holy flesh take away thy wickednesses from thee, or by these shall thou escape?''

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 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 חפץ, used in Psa 40:6 signifies; meaning not the sacrifices of wicked men, or such as were offered up without faith in Christ; but the ceremonial sacrifices God himself had instituted, and which were offered in the best manner; and that not merely in a comparative sense, as in Hos 6:6 but the meaning is, that God would not have these continue any longer, they being only imposed for a time, and this time being come; nor would he accept of them, as terms, conditions, and causes of righteousness, pardon, peace, and reconciliation; but he willed that his Son should offer himself an offering, and a sacrifice for a sweet smelting savour to him.

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.

Gill: Heb 10:6

In burnt offerings and sacrifices for sin,.... Which were the principal kinds of offerings under the law:

thou hast had no pleasure; not only in comparison of moral duties, or spiritual sacrifices, such as those of praise and thanksgiving, Psa 69:30 but so as to accept of the offerers for the sake of them, and smell a sweet savour in them; for these could not satisfy his justice, appease his anger, or expiate sin; and when they were in full force, and offered in the most agreeable manner, they were no otherwise well pleasing to God, than as they were types of, and had respect unto the sacrifice of his Son. In the Hebrew text it is, "thou didst not require, or ask for"; for them, when the time was up that Christ should come into the world.

Gill: Heb 10:7

Then said I, lo, I come,.... Christ observing that legal sacrifices were not acceptable to God; that there was a body prepared for him; and that it was written of him in the book of God, that he should come; and the time being now come, with a note of attention and admiration, the matter being of great moment and concern, he cheerfully expresses his readiness to come, immediately, without any compulsion, even he himself, and not another.

In the volume of the book it is written of me; in the book of the law, as the, Targum and Kimchi on Psa 40:7 interpret it; and which may design the Bible in general, the whole book of the Scriptures of the Old Testament: so ספר, "the book", is used for the whole Bible ^r, and it is said ^s, all the whole law, that is, all Scripture, is called מגילה, "a volume"; accordingly there are things written of Christ in all the writings of the Old Testament, in the law, and in the prophets, and in the psalms. Jarchi interprets it of the law of Moses, and so it may design the pentateuch, or the five books of Moses; and there are several places therein, in which it is written of Christ, and particularly in Genesis, the first of these books, and in the head, the beginning, the frontal piece, the first part of that book; namely, Gen 3:15 which may be principally designed. Books were formerly written in rolls of parchment, and hence called volumes; See Gill on Luk 4:17, See Gill on Luk 4:20. The end of his coming is next expressed by him,

to do thy will, O God; which, when he came, he set about with the utmost delight, diligence, and faithfulness, in preaching the Gospel, performing miracles, doing good to the bodies and souls of men, and in finishing the great work of man's redemption, which was the main part of his Father's will he came to do; and which he did, by fulfilling the law in its precept and penalty; by offering himself a sacrifice to God; by suffering death, the death of the cross; by destroying all his and our enemies, and so working out everlasting salvation.

Gill: Heb 10:8

Above when he said, .... In the afore cited place, Psa 40:7

Sacrifice and offering, and burnt offerings, and offering for sin thou wouldst not, neither hadst pleasure therein; this is a recapitulation of what is before said; and all kind of sacrifices are mentioned, to show that they are all imperfect, and insufficient, and are abolished; and the abrogation of them is expressed in the strongest terms, as that God would not have them, and that he took no pleasure in them:

which are offered by the law; according as that directs and enjoins: this clause is added, to distinguish these sacrifices from spiritual ones, under the Gospel dispensation, and which are well pleasing to God; and to prevent an objection against the abolition of them, taken from hence, that they are according to the law; and yet, notwithstanding this, God will not have them, nor accept of them.

Gill: Heb 10:9

Then said he, lo, I come to do thy will, O God,.... See Gill on Heb 10:7.

he taketh away the first, that he may establish the second; the sense is, either that God has taken away, and abolished the law, that he might establish the Gospel; or he has caused the first covenant to vanish away, that place might be found for the second, or new covenant; or he has changed and abrogated the priesthood of Aaron, that he might confirm the unchangeable priesthood of Christ; or rather he has taken away that which was first spoken of in the above citation, namely, sacrifice, offering, burnt offerings, and sin offerings; these he has removed and rejected as insignificant and useless, that he might establish what is mentioned in the second place; namely, the will of God, which is no other than the sacrifice of Christ, offered up according to the will of God, and by which his will is done.

Gill: Heb 10:10

By the which will we are sanctified,.... That is, by the sacrifice of Christ, which was willingly offered up by himself, and was according to the will of God; it was his will of purpose that Christ should be crucified and slain; and it was his will of command, that he should lay down his life for his people; and it was grateful and well pleasing to him, that his soul should be made an offering for sin; and that for this reason, because hereby the people of God are sanctified, their sins are perfectly expiated, the full pardon of them is procured, their persons are completely justified from sin, and their consciences purged from it: even

through the offering of the body of Jesus Christ once for all; this is said, not to the exclusion of his soul; it designs his whole human nature, and that as in union with his divine person; and is particularly mentioned, in allusion to the legal sacrifices, the bodies of slain beasts, which were types of him, and with a reference to his Father's preparation of a body for him, for this purpose, Heb 10:5. Moreover, his obedience to his Father's will was chiefly seen in his body; this was offered upon the cross; and his blood, which atones for sin, and cleanses from it, was shed out of it: and this oblation was "once for all"; which gives it the preference to Levitical sacrifices; destroys the Socinian notion of Christ's continual offering himself in heaven; and confutes the error of the Popish mass, or of the offering of Christ's body in it.

Gill: Heb 10:11

And every priest standeth daily ministering,.... The Alexandrian copy, one of Stephens's, the Complutensian edition, the Syriac and Ethiopic versions, read, "every high priest"; who might minister daily, if he would; but since the daily sacrifice was generally offered by the common priests, these are rather designed. The apostle passes from the anniversary sacrifices offered by the high priest on the day of atonement, having shown the insufficiency and imperfection of them, to the lambs of the daily sacrifice, which were offered morning and evening, and whatsoever else might be daily offered on other accounts; and which he also shows are equally ineffectual to take away sin; almost every word he uses shows the imperfection of the priesthood of Aaron, and serves to illustrate the priesthood of Christ. When he says "every priest", it supposes there were more than one, as indeed there were many, not only in succession to one another, but together, having different parts of service to perform; and everyone of them "standeth" at the altar, showing that his work was not done; and the present tense is used, because sacrifice in fact had not ceased at the writing of this epistle, though of right it ought to have done; and he stood "daily ministering"; every day, and sometimes often in a day, and always morning and night, Exo 29:38 The priest always stood to minister, Deu 18:5. Hence the Jews say ^t, there is no ministration or service, אלא מעומד, "but standing"; and perhaps some reference may be had to מעמדות, the "stations" ^u, or stationary men, who were always upon the spot at Jerusalem, to offer for such as were at a distance.

And offering oftentimes the same sacrifices; as a lamb in the morning, and another at evening; and if it was a burnt offering, or a sin offering, or an offering for the purification of a woman, or for the cleansing of the leper, they were always the same: and this frequent offering, and the offering of the same things, show that they were such

which can never take away sins; for notwithstanding these many and repeated offerings, even the sins of Old Testament saints remained to be atoned for by Christ; see Rom 3:25.

Gill: Heb 10:12

But this man,.... Jesus Christ, for he is a man, though not a mere man; or this great high priest, who came to do the will of God, and whose body was offered once for all:

after he had offered one sacrifice for sins; the sacrifice of himself, body and soul, and this but once:

for ever sat down on the right hand of God; as having done his work effectually, and that with acceptance; and therefore is placed as a token of honour at the right hand of God, where he sits enjoying rest, ease, and pleasure, and that for ever; all which is opposed to the priests under the law; they were many, he but one; they offered many sacrifices, he but one; they offered theirs often, every day, he but once; they stood ministering, he sat down; his sacrifice being effectual to take away sin, when theirs was not.

Gill: Heb 10:13

From henceforth expecting,.... According to God's promise and declaration to him, Psa 110:1.

Till his enemies be made his footstool; see Gill on Heb 1:13.

Gill: Heb 10:14

For by one offering,.... The same as before; himself, body and soul; this is a reason why he is set down, and will continue so for ever, and why he expects his enemies to be made his footstool; because by one sacrifice for sin, which he has once offered,

he hath perfected for ever them that are sanctified; that is, who are sanctified by God the Father, Jud 1:1 or, who are set apart by him in eternal election, from the rest of the world, for his own use, service, and glory, to a state of grace and holiness here, and happiness hereafter; for this is not to be understood either of their being sanctified in Christ, though the Syriac version reads, "that are sanctified" in him, or by his Spirit, though both are true of the same persons; these Christ, by his sacrifice, has perfected, and has perfectly fulfilled the law for them; he has perfectly expiated their sins; he has obtained the full pardon of all their sins, and complete redemption; he has perfectly justified them from all things, and that for ever; which shows the continued virtue of Christ's sacrifice, in all generations, to all the elect of God, and the fulness and duration of their salvation; and so Christ by his one sacrifice did what the law, and all its sacrifices, could not do, Heb 10:1.

Gill: Heb 10:15

Wherefore the Holy Ghost also is a witness to us,.... In Jer 31:33. This preface to the following citation shows that the books of the Old Testament are of divine original and authority; that the penmen of them were inspired by the Holy Ghost; that he existed in the times of the Old Testament; that he is truly and properly God, the Lord, or Jehovah, that speaks in the following verses; and that he is a distinct divine Person, and the author of the covenant of grace; and in what he says in that covenant, he bears testimony to the truths before delivered, concerning the insufficiency and abolition of legal sacrifices, and of full and perfect remission of sin, by the blood and sacrifice of Christ:

for after that he had said before; what is expressed in the following verse.

Gill: Heb 10:16

This is the covenant that I will make with them,.... See Gill on Heb 8:10.

Gill: Heb 10:17

And their sins and iniquities will I remember no more. See Gill on Heb 8:10. The words are cited to a different purpose here than there; the principal thing for which they are cited here, is to observe God's promise of non-remembrance of sin; which is no other than remission of sin, and which is not consistent with legal sacrifices, in which there is a remembrance of sin every year, Heb 10:3 and consequently, since this new covenant has taken place, legal sacrifices must be abolished, as the apostle argues in the next verse. In one of Beza's copies are inserted, at the, beginning of this verse, these words, "then he said", which seem necessary to answer to the last clause of Heb 10:15.

Gill: Heb 10:18

Now where remission of these is,.... That is, of these sins; and that there is remission of them, is evident from this promise of the covenant, just now produced; from God's gracious proclamation of it; from the shedding of Christ's blood for it; from his exaltation at the Father's right hand to give it; from the Gospel declaration of it; and from the several instances of persons favoured with it:

there is no more offering for sin; there may be other offerings, as of praise and thanksgiving, but none for sin; "there is no need", as the Syriac version; or there is not required, as the Arabic version; there is no need of the reiteration of Christ's sacrifice, nor will he be offered up any more, nor of the repetition of legal sacrifices, nor ought they to continue any longer. The Jews themselves say ^w, that

"in the time to come (i.e. in the times of the Messiah) all offerings shall cease, but the sacrifice of praise.''

And one of their writers says ^x, when

"the King Messiah, the son of David, shall reign, there will be no need of כפרה, "an atonement", nor of deliverance, or prosperity, for all these things will be had;''

Gill: Heb 10:19

Having therefore, brethren,.... As they were to the apostle, in a natural and civil sense, being Hebrews, as well as in a spiritual relation, being believers in Christ; which is observed, to testify his affection to them, and to engage their regard to the duties hereafter urged, particularly brotherly love, and to signify their common and equal right to the privilege next mentioned, which is

boldness to enter into the holiest by the blood of Jesus: the place saints have boldness to enter into is heaven, called "the holiest", in reference to the holy of holies, in the tabernacle; which was a type of it, for the sacredness and invisibility of it, and for what was in it, went into it, or was brought thither; as the Shechinah, or divine Majesty, which resided there; the high priest who went into it once a year; the blood of sacrifices which was carried into it; the sweet incense; the ark of the testimony, in which was the law; and the mercy seat; all which were typical of Christ, his person, blood, sacrifice, righteousness, intercession, and the grace and mercy which come through him. Heaven was symbolically shut by the sin of man, when he was drove out of the garden of Eden; it was typically opened by the entrance of the high priest into the holy of holies, on the day of atonement; Christ has in person entered into it by his blood, and opened the way for his people; and believers in him may "enter" now, and they do, when they exercise grace on him, who is there, and when they come and present their prayers and praises to God by him; and they have now an actual right to enter into the place itself, and will hereafter enter in person: and the manner of their present entrance is, "with boldness"; which signifies their right unto it, the liberty granted them by God, and the liberty which they sometimes have in their own souls, and great courage and intrepidity of mind; which arises from a sense of remission of sins, as may be concluded from the connection of these words with the preceding; and is found to be true by experience; and such boldness is consistent with reverence, humility, and submission. The way of entrance is "by the blood of Jesus"; and which gives both entrance and boldness; for hereby sin is removed both from the sight of God, and the conscience of the believer; peace is made with God, and spoken to him; pardon is procured, law and justice satisfied, and neither to be feared, and the everlasting covenant confirmed.

Gill: Heb 10:20

By a new and living way,.... Which is Christ, the God-man and Mediator; who is called the "new" way, not as to contrivance, revelation, or use; for it was contrived before the world was, and was revealed to our first parents, immediately after the fall, and was made use of by all the Old Testament saints; but in distinction to the old way of life, by the covenant of works; and because newly revealed with greater clearness and evidence; see Heb 10:8 and because it is always new, it never will be old, nor otherwise, there never will be another way: some render it, "a new slain way"; because Jesus was but newly slain, and his blood lately shed, by which the way is, and entrance is with boldness: and Christ is a "living way"; in opposition to the dead carcasses of slain beasts, and to the dead and killing letter of the law; Christ gives life to all his people; and all that walk in him, the way, live; and none in this way ever die; it leads to eternal life, and infallibly brings them thither:

which he hath consecrated for us; either God the Father, and so it intends the designation of Christ to be the way to life and happiness, and the qualification of him for it, by preparing a body, an human nature for him, and anointing it with the Holy Spirit, and the instalment of him into his priestly office, called a consecration, Heb 10:28 or else Christ himself, and so designs his compliance with his Father's will, and his devoting of himself to this service; his preparation of himself to be the way, by the shedding of his blood, and by his entrance into heaven, and by giving a clearer discovery of this way in the Gospel, by which life and immortality are brought to light: and this is

done through the vail, that is to say, his flesh; the human nature of Christ, through which the way to heaven is opened, renewed, and consecrated, is compared to the vail of the tabernacle, Exo 26:31 the matter of which that was made, was fine twined linen, which the Jews ^y say was of thread six times doubled; which may denote the holiness of Christ's human nature; the strength, courage, and steadfastness of it, under all its sorrows and sufferings; and the purity and duration of his righteousness; the colours of it were blue, purple, and scarlet, which may signify the sufferings of the human nature; the preciousness of Christ's blood, and the dignity of his person, and his royalty; purple and scarlet being wore by kings: the vail was of cunning work, which may intend the curious workmanship of Christ's human nature, and the graces of the Spirit, with which it is adorned; and it was made with "cherubim", pointing to the ministration of angels, both to Christ, and to his people. The pillars of it may signify the deity of Christ, the support of his human nature, in which it has its personal subsistence; and being of Shittim wood, may denote his eternity: and being covered with gold, his glory: its hooks and sockets may be symbolical of the union of the two natures in him.

Gill: Heb 10:21

And having an high priest over the house of God. The church of God, over which Christ is as prophet, priest, and King, and as the Son and owner of it; See Gill on Heb 3:6; See Gill on Heb 4:14. In the Greek text it is, "a great priest"; so the Messiah is called by the Targum on Zec 6:12 כהן רב, "a great priest", as he is; even a great high priest, as in Heb 4:14, and greater than Aaron, and any of his sons.

Gill: Heb 10:22

Let us draw near with a true heart,.... Either to the holiest of all, into which the saints have boldness to enter; or to Christ the high priest, who is entered there; or to the house of God, over which he is an high priest; or rather to God himself, as on a throne of grace, on the mercy seat in heaven, the most holy place: to "draw near" to him is a sacerdotal act, common to all the saints, who are made priests to God; and includes the whole of divine worship, but more especially designs prayer; to which believers are encouraged from the liberty and boldness they may have and use, of entering into the holiest by the blood of Jesus; from Christ's being the new and living way into it, and from his being an high priest over the house of God: the manner of drawing near is, "with a true heart"; not with the body only, but with the heart principally; with a renewed one, one that is right with God, and is single and sincere, is hearty in its desires, and upright in its ends.

In full assurance of faith; in God, Father, Son, and Spirit; without faith, drawing near to God can neither be acceptable to him, nor of service to men; and a full assurance of faith, with respect to the object drawn nigh unto, and of the way unto him, and of acceptance with him through Christ, and of having the petitions put up to him granted, is very comfortable to believers, greatly becomes them, and is well pleasing to God:

having our hearts sprinkled from an evil conscience; which is blind, inactive, partial, stupid, or guilty; and it is the blood of Christ, which being sprinkled on it by the Spirit of God, purges it from dead works, cleanses it from all sin, and speaks peace and pardon to it; and such may draw near with freedom and boldness, with readiness and cheerfulness, and with reverence and godly fear:

and our bodies washed with pure water; not baptismal water, but the grace of the Spirit, which is often compared to water, in Scripture: the body, as well as soul, needs washing, and renewing; internal grace influences outward, actions, which adorn religion, and without which bodies cannot be presented holy to God. The allusion is to a custom of the Jews, who were obliged to wash their bodies, and make them clean, when they prayed. So Aben Ezra observes on Gen 35:2

"that every Israelite, when he went to pray at a fixed place, was obliged to have גופו נקי, "his body pure", and his garments pure.''

So a priest might not enter into the court for service, though clean, until he had washed himself all over ^z; and it is to sacerdotal acts that the reference is here.

Gill: Heb 10:23

Let us hold fast the profession of our faith without wavering,.... Either in the grace or doctrine of faith, or in the profession of both; See Gill on Heb 4:14.

For he is faithful that promised; that is God; and it is true of Father, Son, and Spirit; but God the Father may be more especially designed: he is a promising God, and is known to be so by his people; he is eminently and emphatically the Promiser; and all other promisers, and the promises made by them, signify little; but the promises of God are exceeding great and precious, very ancient, free, and unconditional, irrevocable and immutable, and are admirably suited to the cases of his people, and will be fulfilled everyone of them: they include in them things temporal, spiritual, and eternal; things temporal, as that his people shall not want, that their afflictions shall work for good, and that he will support them under all their troubles; things spiritual, as that he will be their God, which takes in his everlasting love to them, and his gracious presence with them, and his protection of them; and that all grace shall be wrought in them, and every blessing of grace bestowed on them: and things eternal; as everlasting glory and happiness; the promise of eternal life was in God's heart, made in the covenant, and put into Christ's hands before the world began, and is declared in the Gospel: now God is faithful to all his promises, nor can he fail, or deceive; he is all wise and foreknowing of everything that comes to pass; he never changes his mind, nor forgets his word; and he is able to perform, and is the God of truth, and cannot lie; nor has he ever failed in anyone of his promises, nor will he suffer his faithfulness to fail; and this is a strong argument to hold fast a profession of faith.

Gill: Heb 10:24

And let us consider one another,.... Saints should consider one another as men, that they are but men, of like passions and infirmities; they should consider their different tempers, and make allowance for them, and their outward state and condition in the world: they should consider one another as saints, partakers of the same grace; as that they are all loved with the same love, all conceived and brought forth in the womb of God's eternal electing grace, interested in the same covenant, redeemed by the same blood, and have the same graces and privileges, and an equal right to glory; having one and the same Spirit, the same grace of faith, the same righteousness, the same fountain to wash in, the same fulness to partake of, the same throne of grace to go to, and the same inheritance to enjoy: they should consider one another as church members, the grace and gifts of the another, their different age and standing in the church, their relation to each other as brethren; they should consider them under suffering or sorrowful circumstances, under afflictions, temptations, desertions, declensions, and as attended with infirmities and sins: and the end of such consideration should be,

to provoke unto love; to brotherly love, to stir it up, and stir up to it, which is apt to wax cold, that so it may be rekindled, and give a most vehement flame; for this is Christ's new commandment, the bond of perfection, the evidence of regeneration, that which makes the saints' communion comfortable and delightful, and without which a profession of religion is in vain.

And to good works; not for justification before God, and in order to procure salvation; but that God may be glorified, the Gospel adorned, the mouths of gainsayers stopped, faith evidenced to the world, and gratitude to God for his benefits shown, and for the profit and advantage of fellow creatures, and fellow Christians.

Gill: Heb 10:25

Not forsaking the assembling of ourselves together,.... Or the episynagogue of one another; which word is used to distinguish Christian assemblies from Jewish synagogues, and to denote the coalition of Jews and Gentiles in one church state, and to express the saints' gathering together to Christ; see 2Th 2:1 and their act of meeting together in some one place to attend his worship, word, and ordinances. Now to "forsake" such assembling, signifies a great infrequency in attending with the saints, a rambling from place to place, and takes in an entire apostasy. It is the duty of saints to assemble together for public worship, on the account of God, who has appointed it, who approves of it, and whose glory is concerned in it; and on the account of the saints themselves, that they may be delighted, refreshed, comforted, instructed, edified, and perfected; and on account of others, that they may be convinced, converted, and brought to the knowledge and faith of Christ; and in imitation of the primitive saints. And an assembling together ought not to be forsaken; for it is a forsaking God, and their own mercies, and such are like to be forsaken of God; nor is it known what is lost hereby; and it is the first outward visible step to apostasy, and often issues in it.

As the manner of some is; or custom; and this prevailing custom among these Jews might arise from contempt of the Gentiles, or from fear of reproach and persecution: and in our day, this evil practice arises sometimes from a vain conceit of being in no need of ordinances, and from an over love of the world, and from a great declension in the exercise of grace; the consequence of it is very bad. The Jews ^a reckon among those that go down to hell, and perish, and have no part in the world to come, הפורשים מדרכי צבור, "who separate from the ways of the congregation"; that is, who do not do the duties thereof, attend with it, and fast when that does, and the like:

but exhorting one another; to prayer, to attend public worship, to regard all the duties of religion, to adhere to Christ, and a profession of him, and to consider him, and walk on in him: or "comforting one another"; by meeting privately together, and conferring about experience, and the doctrines of grace; and by observing to one another the promises of God, relating to public worship; and by putting each other in mind of the bright day of the Lord, that is coming on:

and so much the more, as ye see the day approaching; either of death, or the last judgment, or rather of Jerusalem's destruction; which at the writing of this epistle was near at hand; and was an affair that greatly concerned these Hebrews; and by various symptoms might be observed by them, as approaching; and which was no inconsiderable argument to engage them to a diligent discharge of their duty; unless the day of darkness, infidelity, and blasphemy in the last days of the world, should be intended, after which will succeed the latter day glory.

Gill: Heb 10:26

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 1Pe 4:3 compared with Act 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, Heb 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.

Gill: Heb 10:27

But a certain fearful looking for of judgment,.... Either of some outward visible judgment in this life, which sometimes falls on such persons; or of the particular judgment which immediately follows after death; or of the universal judgment, after the resurrection, and the dreadful sentence of condemnation which will then pass, and be immediately executed; and which will be done by Christ, and according to truth, and in strict justice; it is certain, and there will be no escaping it, for it will be general. Now there is in this life an expectation in men of a future judgment, and in wicked men it is a fearful one; it is dreaded by them, and more especially in such men before described, when their consciences are awakened; it is a very dreadful one, inexpressibly so:

and fiery indignation, which shall devour the adversaries; which is to be understood, not of the fire of purgatory, for this is after judgment, that is pretended to be before it; this devours, that only purges, according to the Papists; this is for adversaries, that, as is supposed, is for friends: but perhaps some fiery judgment, expressive of the wrath and indignation of God, such as befell Sodom and Gomorrah, the two sons of Aaron, Nadab, and Abihu, and the men that rose up with Korah against Moses and Aaron: or rather the fire of hell, which is not corporeal and material, but is the wrath of God let down into the conscience; which shows the vile nature of sin, the strictness of God's justice, and the intolerableness of future punishment: and this is said to "devour the adversaries"; not only open ones, but secret, underhanded enemies, as the word here signifies; as such apostates are, before described, to God, and Christ, and the Spirit; to the Gospel, its doctrine, discipline, and ordinances; and to the children of God, and to the power of godliness in them: and with the fire of God's wrath they shall be devoured; not so as to be annihilated, but shall be eternally destroyed, both soul and body; that is, everlastingly punished, or punished with everlasting destruction.

Gill: Heb 10:28

He that despised Moses' law,.... By breaking it wilfully, and presumptuously, for which there was no sacrifice; meaning the law which Moses was the minister of not the author; and it respects the whole body of laws given by him, from God; and is instanced in for the sake of the comparison between him and Christ, and between the law and the Gospel, and for the illustration of the case in hand. Now one that transgressed that law, either in whole, or in part, by denying it entirely, or by breaking any particular precept of it presumptuously,

died without mercy; a corporeal death; there was no atonement nor sacrifice for him, nor pity to be shown him, Deu 13:8.

Under two or three witnesses; who "stood by", or were present, as the Arabic version renders it, when the transgression was committed; or that "accused him", as the Ethiopic version; that were witnesses against him, and plainly and fully proved the fact, Deu 17:6.

Gill: Heb 10:29

Of how much sorer punishment,.... Than a mere corporeal death, which was the punishment inflicted on the transgressors of the law of Moses.

Suppose ye; the apostle appeals to the Hebrews themselves, and makes them judges of what punishment

shall he be thought worthy; who is described as follows:

who hath trodden under foot the Son of God: this seems to be a stronger expression than crucifying him again, Heb 6:6 and is to be understood, not of what was in fact committed, but in will by persons; who, could they have had their will of him, would have pulled him from his throne, and trampled upon him: it is a phrase expressive of the utmost scorn, contempt, and ill usage; and which such are guilty of, who deny his deity, and eternal sonship; who render him useless in his offices, undervalue his sacrifice, despise his righteousness, and strip him of the glory of his person, office, and grace. And this is aggravated by his being the Son of God who is thus used, who became the son of man for the sake of men, is superior to men, and equal with God:

and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing; or "common thing"; putting it upon a level with the blood of a bullock, or at most counting it איך דכלנש, "as that of another man"; as the Syriac version renders it; yea, reckoning it as unclean and abominable, as the blood of a very wicked man: this is aggravated by its being "the blood of the covenant"; of the covenant of grace, because that is ratified and confirmed by it, and the blessings of it come through it; and from sanctification by it: either of the person, the apostate himself, who was sanctified or separated from others by a visible profession of religion; having given himself up to a church, to walk with it in the ordinances of the Gospel; and having submitted to baptism, and partook of the Lord's supper, and drank of the cup, "the blood of the New Testament", or "covenant": though he did not spiritually discern the body and blood of Christ in the ordinance, but counted the bread and wine, the symbols of them, as common things; or who professed himself, and was looked upon by others, to be truly sanctified by the Spirit, and to be justified by the blood of Christ, though he was not really so: or rather the Son of God himself is meant, who was sanctified, set apart, hallowed, and consecrated, as Aaron and his sons were sanctified by the sacrifices of slain beasts, to minister in the priest's office: so Christ, when he had offered himself, and shed his precious blood, by which the covenant of grace was ratified, by the same blood he was brought again from the dead, and declared to be the Son of God with power; and being set down at God's right hand, he ever lives to make intercession, which is the other part of his priestly office he is sanctified by his own blood to accomplish. This clause, "wherewith he was sanctified", is left out in the Alexandrian copy:

and hath done despite unto the spirit of grace; by denying his being, deity, and personality; despising his powerful operations as enthusiasm; treating his extraordinary gifts as illusions; and ascribing his miracles to Satan, and representing the Gospel dictated by him as a fable, or a lie: and this is aggravated by his being "the spirit of grace"; the author, giver, and applier of all grace to the saints; and who therefore ought not to be in the least slighted, but highly esteemed and honoured; nor will such affronts go unpunished.

Gill: Heb 10:30

For we know him that hath said,.... That is, God, whom the apostle and the Hebrews knew; not merely by the works of creation and providence, but by the Scriptures, which they were favoured with, and by which they were distinguished from the Gentiles, and by which they knew his being, nature, and perfections; particularly, that what he said he was able to perform, and that he was true and faithful to every word of his, and to what he has said, Deu 32:35

vengeance belongeth unto me, I will recompence, saith the Lord. Vengeance belongs to God, not as to the affection, as if there was any such passion in him; but as to the effect, there being that produced by him, which answers to the effect of such a passion among men, namely punishment: and punishment for sin belongs to God, against whom it is committed; and not to Heathen deities, one of which goes by the name of Vengeance, Act 28:4 nor to Satan, and his spiteful angels; nor to men, to exercise it in a private and personal way; though civil magistrates, being in God's stead, are allowed to exercise it in a public way, according to the laws of God: and there is good reason to believe, that what the Lord here says, "I will recompence", or revenge sin, shall be done; which may be concluded from his hatred of sin; from his purity, holiness, and justice; from his faithfulness to his word; from his omnipotence; from the notice he takes of sin, in his own people, in a way of chastisement, and correction; and from the vengeance he has poured on his own Son, as their surety.

And again, in Deu 32:36 the Lord shall judge his people; such as are truly so, his chosen and covenant people, his redeemed and called ones; these he judges by chastising them in a fatherly way, that they may not be condemned with the world; and by governing and protecting them; and by vindicating and pleading their cause, and avenging them on their enemies: or else such as are only his people by profession; on these he will write a "Lo-ammi"; he distinguishes them from his own, and judges between them and his people, and will condemn them; nor will their profession screen them from his wrath and vengeance.

Gill: Heb 10:31

It is a fearful thing to fall into the hands of the living God. For this is to be understood not in a good sense; so in general all mankind may be said to fall into, or be in the hands of God, as they are the work of his hands, the care of his providence, and are subject to his sovereignty; and in especial manner, believers, whose times and persons are in God's hand, which bespeaks his great affection for them, their nearness to him, the support they have by him, and protection from him; and they choose to fall into the hands of him as a chastising Father, rather than into the hands of men, and at death commend themselves into his hands: but here it is taken in a bad sense, and signifies to be arrested by justice as a criminal, and be brought to the bar of God, and receive the sentence of condemnation; when such will feel the weight of his hand, and the fierceness of his wrath; and this is "a fearful thing": it is a dreadful thing to fall into the hands of men, injured and affronted, and that have power, and will show no mercy; it is very tremendous to fall into the hands of God, in the way of his judgments in this world; the apprehensions of a future judgment are terrible before hand; and the apparatus of the judgment, when it comes, will be very striking and surprising; but to stand before the Judge, charged with sin, naked, and without righteousness, speechless, and no one to speak in favour of them; to hear the dreadful sentence pronounced, and feel the wrath of God to the uttermost, how horrible must this be! the aggravations of this are, that it is into the hands "of God" that such fall, and not into the hands of men, or mere creatures; but of God, who is omniscient, and sees through all pretences; omnipotent, and none can rescue out of his hands by force; omnipresent, and so no escaping from him; just and faithful, and not to bribed, inexorable, immutable, and unalterable: and that he is "the living God"; in opposition to the lifeless deities of the Gentiles, and to mortal men; and is expressive of his eternity, and so of the duration of the sinner's punishment, that falls into his hands.

Gill: Heb 10:32

But call to remembrance the former days,.... The words may be considered either as a declaration of what they had done, and be read, "but ye do call to remembrance", &c. or as an exhortation to remember the days of their espousals, the times of their first conversion: and the apostle's design in this is, to mitigate the terror the preceding words might strike them with; and to aggravate the disgrace of turning back, when they had behaved so bravely in former times; and to encourage their faith and trust in God:

in which after ye were illuminated, by the Spirit of God, to see their impurity, impotence, and unrighteousness, and their lost and miserable state by nature; and to behold Christ and salvation by him; and to have some light into the doctrines of the Gospel; and some glimmering of the glories of another world. The Syriac and Ethiopic versions render it "baptized"; now such as are converted, and are brought to make a public profession of their faith, and submit to the ordinances of Christ, are, in common, immediately called to suffer reproach and persecution of one kind or another; so Christ, after his baptism, was led into the wilderness to be tempted by the devil: Satan is spiteful and malicious, and God suffers afflictions to befall his people to try their graces, and to inure them to troubles early, as follows;

ye endured a great fight of afflictions; meaning some violent persecution from their own countrymen, either at the death of Stephen, in which the apostle, being then unconverted; was concerned himself; or rather some other time of trouble, after the apostle was converted, to which he seems to have respect in 1Th 2:14, these Hebrews, being enlisted as soldiers under Christ, the Captain of their salvation, were quickly engaged in a warfare, and were called forth to fight a fight of afflictions, and a very great one; and which they endured with patience, courage, and intrepidity.

Gill: Heb 10:33

Partly whilst ye were made a gazing stock,.... Brought upon the stage or theatre, and made a spectacle to the world, angels, and men, 1Co 4:9

both by reproaches and afflictions; suffering both in their characters and reputations, and in their persons and substance:

and partly whilst ye became companions of them that were so used; they maintained their communion with them, relieved them in distress, and sympathized with them.

Gill: Heb 10:34

For ye had compassion of me in my bonds,.... When he was bound at Jerusalem, by the chief captain Lysias, with two chains, Act 21:33 or when he was in bonds elsewhere; which they did by sympathizing with him in their hearts; by their prayers for him, and in their letters to him; and by sending presents to him for his relief and support. The Alexandrian copy, and two of Stephens's, the Vulgate Latin and Syriac versions, read, "had compassion on the prisoners"; or "them that were bound"; meaning prisoners in general, remembering them that were in bonds, as bound with them; or particularly such as were prisoners for the sake of Christ, and his Gospel; and it may be some of them, which the apostle himself committed to prison, in his state of unregeneracy:

and took joyfully the spoiling of your goods; the furniture of their houses, their worldly substance, of which they were stripped by their persecutors; and this they took quietly and patiently, yea, joyfully; rejoicing that they were counted worthy to suffer the confiscation of their goods for the sake of Christ: the reason of which joy was,

knowing in yourselves that ye have in heaven a better and an enduring substance: that which is laid up for the saints in heaven is "substance"; it is signified by an house, a city, a kingdom; and so it is rendered here in the Ethiopic version; and by riches, true, glorious, and durable; and by a treasure and an inheritance: and this is "better" than anything in this world; as to the quality of it, it being celestial; and as to the quantity of it, it being all things; and as to the place where it is, "in heaven"; though this clause is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions; and as to the company with whom it is enjoyed, saints in light; yea, God himself is the portion of his people: and this is an "enduring" substance; it cannot be wasted by the saints themselves; nor taken away from them by others; nor can it decay in its own nature; and the saints will always endure to enjoy it: and this they may be said to "have": it is promised to them, and prepared for them; they have a right unto it, and the earnest of it; and they have it already in Christ, their head and representative; so that it is, upon all accounts, sure unto them: and this they know in themselves; from what they find and feel in their own hearts; from the sealing testimony and earnest of the Spirit, and from the promise of Christ, Mat 5:10.

Gill: Heb 10:35

Cast not away therefore your confidence,.... The same word is used here, as in Heb 10:19 where it is translated "boldness"; and may design here, as there, an holy boldness in prayer, free from a servile and bashful spirit; and which appears in a liberty of speaking to God, and in a confidence of being heard; prayer itself should not be left off, nor should freedom, boldness, and confidence in it be slackened, or laid aside: or else a profession of faith is intended, which ought to be free and open, bold and courageous, firm and constant; and which ought by no means to be let go and dropped: or the grace of faith in its full assurance, with respect to interest in God, as a covenant God and Father, and in his love; and with respect to interest in Christ, and in his grace, and a right to the glorious inheritance, the better and enduring substance: and this shield of faith is by no means to be cast away; it was reckoned infamous and scandalous in soldiers to lose or cast away their shield; with the Grecians it was a capital crime, and punished with death ^b; to which the apostle may here allude. There are two sorts of believers, nominal and real; and there are two sorts of faith; an historical one, which may be in persons destitute of the grace of God, and is in devils; and a true and unfeigned one, which has salvation connected with it; the former may be cast away and lost; the latter, though it may be remiss and weak in its exercise, yet it cannot be wholly and finally lost; and this exhortation may be designed as a means of continuing it, and of perseverance in it: the reason urging it follows,

which hath great recompence of reward; freedom and boldness in prayer has its reward, for such that ask in faith shall have; and so has a firm and constant profession of religion, for he that endures to the end shall be saved; and so has a true and strong faith in Christ; everlasting salvation is connected with it; the reward of the inheritance follows upon it; and this reward is the recompense of God's own grace: and it is a very great one; it is the fruit of great love and grace; yea, it is no other than God himself, who is the exceeding great reward of his people; it is Christ and his glory, and the riches of it; it is a reward exceeding, and beyond all deserts of men, and beyond all thought and expression.

Gill: Heb 10:36

For ye have need of patience,.... Not that they were destitute of the grace of patience; for where God is the God of all grace, he is the God of patience; and such, who are called by grace, are conformed to the image of Christ, and, among other things, are like him in this; and those who are born of the Spirit, have the fruits of the Spirit, and this, among the rest; to whom the word of God is effectual, this fruit is produced in them, that being the word of patience; and such who are brought into the kingdom of Christ, are also in the patience of Jesus; where there is one grace, there is every grace; saints are immediately called to sufferings and trials, which require patience; and, without this, there can be no enjoyment of a man's self: but the meaning is, that they needed the continuance, exercise, and increase of it; in general, to run the race set before them; to bear afflictions from the hand of God, and reproaches and persecutions from men; to wait for God, when he hides his face, and for answers of prayer, when they are deferred; and to bear up, and not to sink under temptations; and to live in the constant expectation of heaven and happiness: and, in particular, it is necessary for the following,

that after ye have done the will of God: there is the purposing will of God, which is done by himself; and there is his revealed will, touching the salvation of men, which is done by his Son; and there is his will of precept to be done by men; and which, when done aright, is done according to the rule of his word, in faith, from love, through the strength of Christ, and by the assistance of his Spirit and grace, with a view to his glory, and without any dependence on what is done: and the will of God regards suffering, as well as doing; for to that the saints are also called, to which patience is necessary:

ye might receive the promise; that is, of eternal life; not the promise itself, which they had received already, but the thing promised; which is the sense, in which this word is often used in this book, Heb 6:12 which is so called, to show that it is not of works, for promise and merit do not agree together; but that it is of grace, and will certainly be enjoyed, but must be patiently waited for.

Gill: Heb 10:37

For yet a little while, and he that shall come will come,.... That the person spoken of is the Lord Jesus Christ, is evident from the prophecy in Hab 2:3 here referred to, and from the character of him that is to come, Mat 11:3 and from parallel places, Jam 5:7 and this is to be understood, not of his coming in the flesh, for he was come in the flesh already; though Habakkuk indeed refers to his first coming, yet not to that only, but including his second coming also; but of his coming in his kingdom and power to destroy Jerusalem, and take vengeance on the Jews, for their rejection of him: the kingdom of Christ was at hand, when he began to preach; upon his ascension to heaven, it began to appear more visible; but still the temple was standing, and that worship continued, which stood in the way of the glory of his kingdom; during which time the saints suffered much: but in a little while from the writing of this epistle, he, who was to come, did come, even within about ten years after this, and showed his power and his glory, in delivering his people, and destroying his enemies; see Mat 16:28. It may be applied to his coming to help his people in time of need; the afflictions of the saints are many; they are all for an appointed time, and but for a while; and Christ has promised to come, and visit them; and which he does often, and speedily, and seasonably: it may also be accommodated to Christ coming to take his people to himself by death; Christ may be said to come in this sense, and he will certainly come; and this will be in a little while; man is but of few days; death is certain, and should be patiently expected: and it may likewise be suitably improved, with respect to Christ's coming to judgment; that he will come is certain, from prophecies, particularly from the prophecy of Enoch, from his own words, from the testimony of angels, from the institution of the Lord's supper, till he comes, and from the general expectation of the saints; and this coming of his is desirable, because it will be the marriage of the Lamb, and the redemption of the saints, and because of the grace and glory that will be brought unto them, and because they shall then be for ever with him; and this will be quickly, in a little time, in comparison of the time that went before his first coming, and of the eternity that will follow after this; and though it may seem long, yet with God it is but a little while, with whom a thousand years are as one day; and however, since it is certain that he will come,

and will not tarry, beyond the appointed time, patience should be exercised.

Gill: Heb 10:38

Now the just shall live by faith,.... The "just" man is one not in appearance only, but in reality; not by his obedience to the law, but by the obedience of Christ; and he is evidently so by the Spirit, and by faith: and he is one, who lives soberly and righteously; and the life he lives, and shall live, at present, is, not eternal life; for though he shall live that life, yet this is not intended; for it is a living by faith that is spoken of, and as antecedent to the coming of Christ; but a spiritual life is meant, a life of justification in Christ, a life of communion with Christ, and a life of holiness from Christ, with peace, joy, and comfort through him: and the manner of this just man's living is "by faith"; not upon his faith, but upon Christ, the object of it; and by "his faith", as in Hab 2:4 his own, and not another's; or by the faith of Christ: the Syriac version here renders it, "by the faith of myself"; that is, by the faith of Christ, who speaks, and who is the author and object of faith: the Alexandrian copy and the Vulgate Latin version read, "my just man shall live by faith"; and this life is to be now, in the mean while, until Christ comes, and because he will certainly come:

but if any man draw back, my soul shall have no pleasure in him. The Hebrew word עפלה, used in Hab 2:4 and which, by the Septuagint there, and by the apostle here, is translated by υποστειληται, and rendered "draw back", according to R. David Kimchi ^c signifies, pride and haughtiness of heart; and, according to R. Sol. Jarchi ^d it signifies impudence; R. Moses Kimchi ^e takes it to be the same with עפל, which is used for a tower, or fortified place; and thinks it designs one who betakes himself to such a place for safety from the enemy, and seeks not to God for deliverance: so that such a person seems to be designed, who swells with pride and confidence in his own righteousness; who betakes himself to some fortress of his own for safety; who withdraws from the assembly of the saints, through fear of reproach and persecution; who withholds the truth, shuns to declare it, or maintain a profession of it; plays the hypocrite, and deals deceitfully in religious things; and, in short, it may intend one, who finally and totally apostatizes from the doctrine of faith, and the profession of it: and in such persons God has no pleasure, never had, nor never will have; but, on the contrary, they are abominable to him, and will lie under his sore displeasure, and feel the keen resentments of it; such stand opposed to the just man, that lives by faith, walks humbly with God, in a dependence, not on his own righteousness, but on the righteousness of Christ, in which he is safe from condemnation, and secure of the divine favour; for drawing back is not supposed of the just man, but of any man, as we, with the Ethiopic version, rightly supply; and is to be understood of anyone of the external professors of religion, who forsake the assembling of the saints, Heb 10:25 and is denied of the truly righteous in the following words.

Gill: Heb 10:39

But we are not of them who draw back unto perdition,.... There is a drawing back which is not unto perdition; persons may be attended with much unbelief, may be very cold and indifferent to Gospel ordinances, may fall into great sins, and may greatly backslide, and yet be recovered, as David, Peter, and others: and there is a drawing back to perdition; when Christ is rejected as the alone Saviour; when he is not held to as the head; when false doctrines and damnable heresies are given into; and when men draw back, and never return, nor are they, nor can they be returned, and their apostasy is total, and final: but true believers do not, and cannot draw back in this sense; because they are held fast in the arms, and with the cords of everlasting love, are chosen of God unto salvation, are given unto Christ, and secured in him; they are redeemed and purchased by him; they are united to him, and built upon him; they are interested in his prayers and preparations, and are his jewels, and his portion; they are regenerated, sanctified, inhabited, and sealed by the Spirit of God, and have the promises and power of God, on their side.

But of them that believe to the saving of the soul; or "of faith, to the salvation of the soul"; not of faith of miracles, nor of an historical faith; but of that faith, which is the faith of God's elect, is the gift of God, and the operation of his Spirit; by which a soul sees Christ, goes to him, lays holds on him, commits all to him, and expects all from him: this stands opposed to drawing back; for by faith a man lives, walks, and stands; and with this is connected the salvation of the soul, as opposed to perdition; not as though it is a cause of salvation, but as a means of God's appointing to receive the blessings of salvation, and which is entirely consistent with the grace of God; and since salvation and faith are inseparably connected together, so that he that has the one shall have the other, it follows, that true believers can never perish. The nature and excellency of this grace is largely treated of in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 10:1

¹ tn Grk “those who approach.”

NET Notes: Heb 10:2

¹ tn Grk “the worshipers, having been purified once for all, would have.”

NET Notes: Heb 10:3

¹ tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.

NET Notes: Heb 10:4

¹ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

NET Notes: Heb 10:7

¹ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

² sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

NET Notes: Heb 10:8

¹ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

NET Notes: Heb 10:9

¹ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

² tn Or “abolishes.”

NET Notes: Heb 10:10

¹ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Heb 10:11

¹ tn Or “daily,” “every day.”

NET Notes: Heb 10:12

¹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

² sn An allusion to Ps 110:1.

NET Notes: Heb 10:13

¹ tn Grk “from then on waiting.”

² sn An allusion to Ps 110:1.

NET Notes: Heb 10:15

¹ tn Grk “after having said,” emphasizing the present impact of this utterance.

NET Notes: Heb 10:16

¹ tn Grk “putting…I will inscribe.”

² sn A quotation from Jer 31:33.

NET Notes: Heb 10:17

¹ tn Grk “and.”

² sn A quotation from Jer 31:34.

NET Notes: Heb 10:19

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

NET Notes: Heb 10:20

¹ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

² sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

NET Notes: Heb 10:21

¹ tn Grk “and a great priest,” continuing the construction begun in v. 19.

NET Notes: Heb 10:22

¹ tn Grk “in assurance of faith.”

² sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

NET Notes: Heb 10:24

¹ tn Grk “let us consider one another for provoking of love and good deeds.”

NET Notes: Heb 10:25

¹ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

² tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

NET Notes: Heb 10:26

¹ tn Grk “is left,” with “for us” implied by the first half of the verse.

NET Notes: Heb 10:27

¹ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

sn An allusion to Zeph 1:18.

² tn Grk “the enemies.”

sn An allusion to Isa 26:11.

NET Notes: Heb 10:28

¹ tn Grk “dies.”

² sn An allusion to Deut 17:6.

NET Notes: Heb 10:29

¹ tn Grk “tramples under foot.”

² tn Grk “regarded as common.”

³ tn Grk “by which he was made holy.”

NET Notes: Heb 10:30

¹ sn A quotation from Deut 32:35.

² sn A quotation from Deut 32:36.

NET Notes: Heb 10:34

¹ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

² tn Grk “you yourselves.”

NET Notes: Heb 10:35

¹ tn Grk “which,” but showing the reason.

NET Notes: Heb 10:36

¹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

NET Notes: Heb 10:37

¹ sn A quotation from Isa 26:20.

² sn A quotation from Hab 2:3.

NET Notes: Heb 10:38

¹ tn Grk “my soul.”

² sn A quotation from Hab 2:4.

NET Notes: Heb 10:39

¹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

Geneva Bible: Heb 10:1

For ^{( 1 )} the law having a shadow of good things to ^{( a )} come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

^{( 1 )} He prevents a private objection. Why then were those sacrifices offered? The apostle answers, first concerning the yearly sacrifice which was the solemnest of all, in which (he says) there was made every year a remembrance again of all former sins. Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?

^{( a )} Of things which are everlasting, which were promised to the fathers, and exhibited in Christ.

Geneva Bible: Heb 10:5

^{( 2 )} Wherefore when he ^{( b )} cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a ^{( c )} body hast thou prepared me:

^{( 2 )} A conclusion following those things that went before, and encompassing also the other sacrifices. Seeing that the sacrifices of the law could not do it, therefore Christ speaking of himself as of our High Priest manifested in the flesh, witnesses plainly that God rests not in the sacrifices, but in the obedience of his Son our High Priest, in whose obedience he offered up himself once to his Father for us.

^{( b )} The Son of God is said to come into the world, when he was made man.

^{( c )} It is word for word in the Hebrew text, "You have pierced my ears through" that is, "you have made me obedient and willing to hear".

Geneva Bible: Heb 10:9

Then said he, Lo, I come to do thy will, O God. He taketh away the ^{( d )} first, that he may establish the second.

^{( d )} That is, the sacrifices, to establish the second, that is, the will of God.

Geneva Bible: Heb 10:11

^{( 3 )} And every priest standeth ^{( e )} daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

^{( 3 )} A conclusion, with the other part of the comparison: The Levitical high priest repeats the same sacrifices daily in his sanctuary: upon which it follows that neither those sacrifices, nor those offerings, nor those high priests could take away sins. But Christ having offered one sacrifice once for the sins of all men, and having sanctified his own for ever, sits at the right hand of the Father, having all power in his hands.

^{( e )} At the altar.

Geneva Bible: Heb 10:13

^{( 4 )} From henceforth expecting till his enemies be made his footstool.

^{( 4 )} He prevents a private objection, that is, that yet nonetheless we are subject to sin and death, to which the apostle answers, that the full effect of Christ's power has not yet shown itself, but shall eventually appear when he will at once put to flight all his enemies, with whom we still struggle.

Geneva Bible: Heb 10:15

^{( 5 )} [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,

^{( 5 )} Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.

Geneva Bible: Heb 10:17

And their sins and iniquities will I remember ^{( f )} no more.

^{( f )} Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?

Geneva Bible: Heb 10:18

Now where remission of these [is, there is] no more offering for ^{( g )} sin.

^{( g )} He said well, for sin: for there remains another offering, that is, of thanksgiving.

Geneva Bible: Heb 10:19

^{( 6 )} Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

^{( 6 )} The sum of the former treatise: We are not shut out from the holy place, as the fathers were, but we have an entrance into the true holy place (that is, into heaven) seeing that we are purged with the blood, not of beasts, but of Jesus. Neither as in times past, does the High Priest shut us out by setting the veil against us, but through the veil, which is his flesh, he has brought us into heaven itself, so that we have now truly an High Priest who is over the house of God.

Geneva Bible: Heb 10:20

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his ^{( h )} flesh;

^{( h )} So Christ's flesh shows us the Godhead as if it were under a veil, For otherwise we could not stand the brightness of it.

Geneva Bible: Heb 10:22

^{( 7 )} Let us draw near with a ^{( i )} true heart in full assurance of faith, having our ^{( k )} hearts sprinkled from an evil conscience, and our bodies washed with ^{( l )} pure water.

^{( 7 )} A most grave exhortation, in which he shows how the sacrifice of Christ may be applied to us: that is, by faith which also he describes by the consequence, that is, by sanctification of the Spirit, which causes us to hope in God, and to procure by all means possible one another's salvation, through the love that is in us one towards another.

^{( i )} With no double and counterfeit heart, but with such a heart as is truly and indeed given to God.

^{( k )} This is it which the Lord says, Be ye holy, for I am holy.

^{( l )} With the grace of the Holy Spirit.

Geneva Bible: Heb 10:25

Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: ^{( 8 )} and so much the more, as ye see the day approaching.

^{( 8 )} Having mentioned the last coming of Christ, he stirs up the godly to the meditation of a holy life, and cites the faithless fallers from God to the fearful judgment seat of the Judge, because they wickedly rejected him in whom only salvation consists.

Geneva Bible: Heb 10:26

For if we sin ^{( m )} wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

^{( m )} Without any cause or occasion, or show of occasion.

Geneva Bible: Heb 10:27

But a certain fearful looking for of judgment and fiery indignation, which shall devour the ^{( n )} adversaries.

^{( n )} For it is another matter to sin through the frailty of man's nature, and another thing to proclaim war on God as on an enemy.

Geneva Bible: Heb 10:28

^{( 9 )} He that despised Moses' law died without mercy under two or three witnesses:

^{( 9 )} If the breach of the law of Moses was punished by death, how much more worthy of death is it to fall away from Christ?

Geneva Bible: Heb 10:30

^{( 10 )} For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall ^{( o )} judge his people.

^{( 10 )} The reason of all these things is, because God is a revenger of those who despise him: otherwise he could not rightly govern his Church. Now there is nothing more horrible then the wrath of the living God.

^{( o )} Rule or govern.

Geneva Bible: Heb 10:32

^{( 11 )} But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

^{( 11 )} As he terrified the fallers away from God, so does he now comfort them that are constant and stand firm, setting before them the success of their former fights, so stirring them up to a sure hope of a full and ready victory.

Geneva Bible: Heb 10:33

Partly, whilst ye were made a ^{( p )} gazingstock both by reproaches and afflictions; and partly, whilst ye became ^{( q )} companions of them that were so used.

^{( p )} You were brought forth to be shamed.

^{( q )} In taking their miseries, to be your miseries.

Geneva Bible: Heb 10:34

For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring ^{( r )} substance.

^{( r )} Goods and riches.

Geneva Bible: Heb 10:37

For yet a ^{( s )} little while, and he that shall come will come, and will not tarry.

^{( s )} He will come within this very little while.

Geneva Bible: Heb 10:38

^{( 12 )} Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.

^{( 12 )} He commends the excellency of a sure faith by the effect, because it is the only way to life, which sentence he sets forth and amplifies by contrast.

Commentary -- Verse Range Notes

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 the faith with patience and thanksgiving.

Combined Bible: Heb 10:1-4

Typical Sacrifice   

(Hebrews 10:1-4)   

The 10th chapter of our epistle has two main divisions: the first is occupied with a setting forth of the sufficiency of Christ’ s sacrifice unto those who believe, verses 1-20; the second is devoted to the making of a practical application of the doctrine of the first section unto faith, obedience, and perseverance, verses 21-39. The principal design of the Spirit therein is to exhibit the excellency and efficacy of Christ’ s satisfaction, and this, not so much God-wards, as saint-wards, showing the inestimable blessings which it has procured for the favored members of the household of faith. The method which the apostle was inspired to follow in carrying out this design, was to, once more, set in antithesis the typical sacrifices of the Mosaic dispensation with the one Sacrifice of Christianity, contrasting the shadow with the Substance, and this, in order to bring out the inadequacy of the one and the sufficiency of the other to provide a perfect standing before God, with the resultant privilege of drawing near to Him as accepted worshippers.  

Because the sacrifices under the old covenant were incapable, in and of themselves, to satisfy the claims of a holy God, they were also unable to meet the needs of those who brought them. Because that, of themselves, they could not make peace with God, neither could they give peace to the conscience of the offerer. Because they failed to make real atonement for sin, they could not cleanse the sinner. Therefore does the apostle point out that the Aaronic offerings were but "shadows," that the repetition of them intimated their insufficiency, that the fact of unexpiated sin was recalled to memory each time a victim was slain, and that inasmuch as it was merely the blood of beasts which was shed, it was impossible that such a medium or offering could either placate the wrath of God or procure His blessing upon those who presented such sacrifices.  

The connection between Hebrews 10 and what immediately precedes is very blessed. In the closing verse of chapter 9 two things are joined together: the cross of Christ and His second coming. And what intervenes between Calvary and the actual entrance into Glory of those who were there redeemed and reconciled to God? This: the Christian-life on earth, and it is this which is mainly in view in the closing chapters of our epistle. It is the present status, privileges, walk, discipline and responsibilities of the saints which are therein set forth. That which is exhibited in the first twenty verses of Hebrews 10 is the perfect standing before God which the regenerated believer now has, and his blessed privilege as a worshipper of entering in spirit within the Heavenly courts while waiting down here for the promised return of his Savior. Having shown in chapter 9 that atonement has been accomplished, that the heavenly places were purified when the Redeemer entered the Holiest, the Spirit now emphasizes the fact that the believer has been fitted to draw nigh unto God Himself as a purged and accepted worshipper.  

In previous sections the apostle has contrasted the priests of the Levitical dispensation with our great High Priest, he has opposed the vastly different covenants or economies to which each belonged, he has shown the immeasurable superiority of Christ’ s one offering of Himself over the many sacrifices of old, he has placed in antithesis the respective "tabernacles" in which Aaron and Christ officiated. Each and all of these was designed to press upon the wavering Hebrews the deficiency of Judaism and the excellency of Christianity. Now he shows that not only are the two systems with all that pertains to them as different as a flickering candle and the shining of the sun, but that the privileges enjoyed by the individuals belonging to the one and the other are as widely separated as is light from darkness. The Mosaic system, as such, was neither able to impart permanent peace to the conscience nor give access into the presence of God, but the Satisfaction of Christ has procured these precious blessings unto those who flee to Him for refuge.  

The order of thought which is followed in the first main division of our present chapter ought not to be difficult to grasp. First, we have an affirmation and demonstration of the deficiency of the legal sacrifices to "perfect" the worshipper: verses 1-4. Second, we have a manifestation and exemplification of the sufficiency of Christ’ s sacrifice to "perfect forever" (verse 14) those for whom He made satisfaction unto God: verses 5-20. Thus the apostle proves again the imperative need for the supplanting of all the unefficacious offerings of Judaism by the all-sufficient offering of Christ. In the developing of the first point, an assertion is made of the inadequacy of the Levitical sacrifices to expiate sin and meet the dire needs of the offerer (verse 1). A confirmation of the truth of this assertion is drawn from the frequency of their repetition (verse 2). It is shown that the annual typical propitiation was only a constant re-opening of the question of sin (verse 3). From these facts the inevitable conclusion is drawn that it was impossible for such sacrifices to remove sins.  

"For the law having a shadow of good things to come, not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect" (verse 1). Three questions are suggested to the thoughtful reader of this verse. First, exactly what is the contrast pointed by "shadow" and "image"? Second, what is meant by the comers being made "perfect"? Third, why did God appoint sacrifices that were so unefficacious? These shall be our points of focus as we endeavor to expound this verse.  

"For the law having a shadow of good things to come." The opening "For" intimates that what is introduced thereby is an inference drawn from what had previously been stated. Having shown that the sacrifice of Christ had met all the demands of God and had confirmed the new covenant, the apostle concludes from thence that, inasmuch as the Levitical sacrifices could not effect those ends which had been accomplished by Christ’ s, they must be taken out of the way. The "law" here is not to be restricted to the ceremonial, as the words "having a shadow" warn us; still less is it the moral law, which, absolutely considered, had no sacrifices belonging to it. No, the reference is to the whole of the Mosaic economy, or more specifically, to the covenant which God made with Israel at Sinai, with all the institutions of worship belonging thereto.  

"Shadow is put first emphatically; only a shadow or outline of the substantial and eternal blessings promised. A shadow has no substance; but brings before the mind the form of the body from which it is projected! The ‘ image’ itself is given to us in Christ, a full and permanent embodiment of the good things to come" (Adolph Saphir). We believe this presents the correct idea: it is clearly borne out by Colossians 2:17, "which are a shadow of things to come, but the body is of Christ." The apostle is there speaking of the same things as he treats of here in Hebrews 10:1: the Mosaic economy, with all its ordinances and institutions of worship, gave only an earthly adumbration or representation, and did not possess the substance, reality, or "body": that is found only in Christ Himself, to whom the Old Testament shadows pointed. A "shadow" gives a representation of a body, a more or less just one of its form and size, yet only an obscure and imperfect one— compare our remarks on Hebrews 8:5.  

The "good things to come" (future, not when this epistle was written, but at the time that the Mosaic economy was instituted) has reference to all those blessings and privileges which have come to the church in consequence of the incarnation of Christ and the discharge of His office. Well might they be designated "good things," for there is no alloy or mixture of evil with them; other things are "good" relatively, but these things absolutely. The "image" or substance of them is found in Christ, and set forth in His Gospel: for a similar use of the term "image" cf. Romans 8:29. "This therefore is that which the apostle denies concerning the law. It had not the actual accomplishment of the promise of good things; it had not Christ exhibited in the flesh; it had not the true real sacrifice of perfect expiation: it represented these things; it had a shadow of them, but enjoyed not, exhibited not the things themselves. Herein was its imperfection and weakness, so that by none of its sacrifices could it make the Church perfect" (John Owen).  

"Can never with those sacrifices which they offered year by year continually make the comers thereunto perfect." In these words we have the inference or conclusion for which the "For" at the beginning of the verse prepares us: if the law contained in it nothing better than a "shadow," it is obvious that its sacrifices could not possibly make perfect those who offered them. John Owen has most helpfully pointed out that the Greek word here rendered "continually’’ signifies "forever," occurring elsewhere in this epistle only in Hebrews 7:3, 10:12, 14 (Bagster’ s Interlinear gives "in perpetuity") and that it should be connected not with the clause preceding, but with the one following, thus: "the law by its sacrifices could not perfect forever, or unto the uttermost, the comers thereto."  

Three things are affirmed in the second half of our verse. First, the impotency of the "law" or old covenant, or Mosaic economy. It could never "make perfect." It could by no means, in no way do so; it was impossible that it should. This is stated so emphatically in order to remove from the minds of the Hebrews all expectations of perfection with Judaism. Second, that with respect unto which this impotency of the law is here ascribed was its "sacrifices," which was the very thing in which most of the Jews had chiefly placed their hopes. But not only is that affirmed of the sacrifices in general, but also in particular of the great sacrifice on the day of atonement, which was offered "year by year": if that was ineffectual, how much more so the minor offerings! Third, that wherein its impotency lay was its inability to "perfect" the "comers."  

Concerning the meaning of "perfect" here, we would refer back to our exposition of Hebrews 7:11. For the benefit of those who do not have access to the August 1930 issue, we would point out that the term "perfect" is one of the key-words of this epistle, close attention needing to be paid to its contexts. It has to do more with relationship than experience. It concerns the objective side of things rather than the subjective. It looks to the judicial and vital aspect, more than to the practical. "Perfection" means the bringing of a thing to that completeness of condition designed for it. Doctrinally it refers to the producing of a satisfactory and final relationship between God and His people. It speaks of that unchanging standing in the favor and blessing of God which Christ has secured for His saints. See also our notes on Hebrews 2:10; 5:9; 6:1.  

That "perfection" which God requires is absolute conformity to His moral law, so that not only is there no guilt of transgression resting upon us, but a full, flawless, and rewardable obedience to our account. How impossible it was for the slaying of beasts to secure this is self-evident. The "comers thereunto" are defined in verse 2 as "the worshippers": it was those who made use of the Levitical sacrifices in the worship of God. This term "come" in the Hebrews’ epistle has its root in the "bring" of Leviticus 1:2, the Hebrew word there signifying those who "draw nigh" with an oblation, coming thus to the altar. Though the slaying of beasts procured a temporary expiation, it did not secure an eternal forgiveness, it did not perfect "continually" or "for ever." Hence, the effect produced on the conscience of the offerer was only a transient one, for a sense of sin returned upon him, forcing him unto a repetition of the same sacrifices, as the apostle declares in the next verse. This brings us to our third question: Why did God appoint unto Israel sacrifices so ineffectual?  

Many answers might be returned to this question. Though the Levitical offerings failed to procure an eternal redemption, yet were they by no means useless and without value. First of all, they served to keep in the minds of Israel the fact that God is ineffably holy and will not tolerate evil. They were constantly reminded that the wages of sin is death. They were taught thereby that a constant acknowledgement of their sins was imperative if communion with the Lord was to be maintained. In the second place, by means of these types and shadows God was pointing out to them the direction from which true salvation must come, namely, in a sinless Victim enduring in their stead the righteous penalty which their sins called for. Thereby God instructed them to look forward in faith to the time when the Redeemer should appear, and the great Sacrifice be offered for the sins of His people. Third, there was an efficacy in the Old Testament sacrifices to remove temporal judgment, to give ceremonial ablution, and to maintain external fellowship with Jehovah. They who despised the sacrifices were "cut off" or excommunicated; but those who offered them maintained their place in the congregation of the Lord.  

Ere passing on to the next verse let us seek to make practical application unto ourselves of what has been before us. In coming to God, that is, drawing nigh unto Him as worshippers, the first qualification in us is that we are legitimately assured of the perfect expiation (cancellation) of our sins. When this foundation is not laid in the soul and conscience, all attempts to approach God as worshippers are highly presumptuous, for no guilty person can stand before Him. To offer thanksgiving and praise to him before we know we have been forgiven and accepted by Him, is to repeat the high-handed sin of Cain. The very first things proposed to us in the Gospel are that we own our undone condition, judge ourselves unsparingly, turn from our sins, and appropriate to our deep need the grace of God as it is tendered to us in Jesus Christ. Only as the heart is truly contrite and faith lays hold of the atoning blood of the Lamb, is any sinner entitled to draw nigh unto the Holy One.  

"For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins" (verse 2). The contents of this verse enable us to grasp more clearly the particular aspects of Truth which our present chapter is dealing with. It is not so much what the sacrifices effected God-wards, as man-wards: it is their purifying effects upon the worshipper which is mainly in view. This is quite evident from the expressions "once purged" and "no more conscience of sins." In like manner, the principal thing in the verses which follow is the setting forth of what Christ’ s atonement has secured for His people: see verses 10, 14, 19.  

"For then would they not have ceased to be offered?" "This verse is added as a proof of the reason concerning the impotency of the foresaid legal sacrifices. The reason was taken from the reiteration of those sacrifices, whereby it was made manifest that they could not make perfect. The argument may be framed thus: That which makes perfect ceaseth when it hath made perfect; but the sacrifices which were offered year by year, ceased not; therefore they could not have made perfect" (William Gouge). In reply it might be opposed: The repetition of the sacrifice was not through any inherent defect in it, but because the offerer had acquired fresh guilt; the offering expiated all sin up to the time it was offered, but new sins being committed, another sacrifice became necessary. Let us face this difficulty.  

There was a defect in the sacrifices themselves, as will be seen more plainly when we reach verse 4; they were altogether inadequate for meeting the infinite demands of God, they were altogether insufficient to compensate for the wrong done to God’ s manifestative glory and could not repair the loss of His honor. None save a sacrifice which possessed intrinsic merits, having an infinite value, could make real and final satisfaction. That Sacrifice has been offered, and so perfect is it that it stands in no need of addition. The Atonement of Christ is of perpetual efficacy unto God, and is ever available to faith. No matter how often application be made unto it, its power never wanes and its preciousness never diminishes.  

"Because that the worshippers once purged should have had no more conscience of sins." The final words fix for us the meaning, or rather scope, of the "once purged" here. That sacrificial term may denote either (or both) the removal of the guilt of sin or the pollution thereof: the one is taken away by justification, the other by sanctification. The one is the effect of the sacerdotal actings of Christ toward God, in making atonement for sin; the other is by the Spirit’ s application of the virtues of that Sacrifice to our souls and consciences, whereby they are cleansed, renewed, and changed. It is the former only which is before us here, namely, such a purging of sin as takes away its condemning power from the conscience on account of the guilt of it. But this the Levitical sacrifices failed to do, as the next verse shows.  

"No more conscience of sins." This does not mean that the one who has been "purged" or justified has no further consciousness of sins, for no one is more painfully aware of them and of the indwelling "flesh" than is a regenerated soul. That is his great burden and sorrow. No, the one who is insensible to the evil and demerit of indwelling sin is a deluded soul: "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Nor do the last words of Hebrews 10:2 in anywise intimate that there is no need for a Christian’ s being deeply exercised over his sins and that God does not require him to repent of and confess them, and make repeated application to the Throne of Grace for "mercy" through the sacrifice of Christ. "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Prov. 28:13): this holds good in every dispensation.  

"No more conscience of sins" signifies freedom from an apprehensive or terrifying sense of what they deserved. It means complete deliverance from the fear of God’ s ever imputing them to us. It is the blessed recognition that "there is therefore now no condemnation to them which are in Christ Jesus" (Rom. 8:1). Faith has laid hold of the precious testimony of God unto the efficacy of the blood of Christ as having satisfied His every demand. If we really believe that the wages of sin were paid to our sinless Substitute, how can we be fearful that they will yet be paid to us! The word "conscience" is compounded from two words meaning "with knowledge," that is, a joint-knowledge of good and evil. Conscience is the eye of the soul, discerning right from wrong, yet is it dependent— as the eye is— on light. To and through the conscience God speaks as Light (1 John 1:5). When His light first breaks in and shows me what I am, I get a bad conscience; when it is purged by blood (through faith laying hold of its efficacy) I obtain a cleansed one.  

It is important to observe that our verse does not say the worshipper should have "no conscience of sins," but "no more conscience" of them. This confirms the idea that the "continually" ("for ever") of the previous verse is to be connected not with the "sacrifices," but with "perfect." It would be a great mistake to suppose that the Levitical sacrifices altogether failed to remove sins from before God: Leviticus 4:2, 31; 16:11, 22 show otherwise. Nor was it that those sacrifices failed to remove the load of conscious guilt from those who offered them: in such case we should never have read of them rejoicing before God. No, what the apostle is here insisting upon is that those sacrifices only gave peace of conscience pro tern: they were unable to lay a foundation for permanent rest and abiding peace.  

But what of the sins of the Christian after he has been "purged" or justified? John 13:10 makes answer: "he that is washed (Greek, "has been bathed") needeth not save to wash his feet, but is clean every wit." By the blood of Christ the Christian has been completely cleansed once for all, so far as the judicial and eternal consequences of sin are concerned: "By one offering He hath perfected forever them that are sanctified" (Heb. 10:14), thereby providing for them such stable peace and consolation as that they need not a fresh sacrifice to be made for them day by day. The Gospel makes known how those who sin every day may enjoy peace with God all their days, and that is by a daily confession of sins to God (judging themselves for them and truly repenting of them) and a daily appropriation to themselves of the cleansing power of Christ’ s precious blood for the defilements of their daily walk.  

"But in those sacrifices there is a remembrance again of sins every year" (verse 3). The first word of this verse denotes the nature of the argument insisted upon. In the second verse it had been pointed out that, had the worshippers been legally perfected they would have had no more conscience of sins; but, says the apostle, it was not so with them: God appointed nothing in vain, and He had not only prescribed the repetition of those sacrifices, but also that in each offering there should be a "remembrance" made of sin, as of that which was to be expiated. It was by God’ s own institution (Lev. 16:21, 22) that there should be an "express remembrance,’’ or a remembrance expressed by acknowledgement: See Genesis 41:9; 42:21. By an appeal to this patent fact did the apostle confirm what had been declared in verses 1, 2.  

But at this point a real difficulty confronts us: the first four verses of this chapter are designed as a background to bring out more plainly the glorious truth presented in what follows: in other words, a contrast is pointed by showing what the Levitical sacrifices could not procure, Christ’ s has— "By one offering He hath perfected forever them that are sanctified" (verse 14). Yet, notwithstanding, the fact remains that Christians ought not only once a year, but every day, call to remembrance and penitently confess the same, yea, our Lord Himself has taught us to pray every day for the pardon of our sins: Luke 11:3, 4. Wherein, then, lies the difference between the Levitical sacrifices and Christ’ s, seeing that after both of them there is equally a remembrance of sin again to be made? Though the problem seems intricate, yet is its solution simple.  

Those under the Mosaic economy confessed their sins preparatory for and in order to a new atonement of them; not so the Christian. Our "remembrance" and confession respects only the application of the efficacy and virtue of that perfect Atonement which has been made once for all. With them, their remembrance looked to the curse of the law which was to be answered, and the wrath of God which was to be appeased; with us, that which is involved is the imparting of the benefits of Christ’ s sacrifice unto our conscience, whereby we have assured peace with God. Confession of sin is as necessary under the new covenant as under the old, but with an entirely different end in view: it is not as a part of the compensation for the guilt of it, nor as a means of pacifying the conscience so that we may still go on in sin; but to fill us with self-abasement, to induce greater watchfulness against sin, to glorify God for the mercy available, and to obtain a sense of His pardon in our own souls.  

"For it is not possible that the blood of bulls and of goats should take away sins" (verse 4). Here the apostle brings to a head that which has been set forth in the preceding verses: seeing that the law contained only a "shadow" of real redemption and could not perfect unto perpetuity the worshippers (verse 1), and seeing that "conscience of sins" remained (verse 2) as was evidenced by the very design of the annual and typical propitiation (verse 3), it therefore inevitably followed that it was "impossible" such sacrifices should "take away" or properly expiate sins. Such, we take it, is the force of the opening "For" here.  

There is a necessity of sin being "taken away," both from before the Governor of the world and from the conscience of His people. But this, the blood of beasts could not effect. Why not? First and foremost because God had not instituted animal sacrifices for that purpose. All the virtues and efficacy of the ordinances of Divine worship depend upon the end unto which God has instituted them. The blood of animals offered in sacrifice was designed of God to represent the way in which sin was to be removed, but not by itself to effect it. Nor did it comport with the Divine will and wisdom that it should. God had declared His severity against sin, with the necessity of its punishment to the glory of His righteousness and sovereign rule over His creatures. A most solemn demonstration of this was made at Sinai, in the giving of the fiery law: Exodus 19:16-24: but what consistency had there been between that and the satisfying of God’ s awful justice, and the removal of sin by such beggarly means as that of the blood of bulls and goats? In such case there had been no manner of proportion manifested between the infinite demerits of sin and the feeble instruments of its expiation.  

It was impossible for any mere creature to satisfy the demands of the all-mighty Governor of the universe. The highest angel could never have adequately made compensation for the tremendous wrong which sin had done God, nor repair the loss of His manifestative glory; yea, had not Christ’ s sinless and holy humanity— in which He performed the stupendous work of redemption— been united in His deity, that could not have met the claims of God nor merited eternal salvation for His people. Far less could the blood of beasts vindicate the honor of an infinite Majesty, pacify His righteous wrath, meet the requirements of His holy law, nor even cleanse the conscience and heart of man. "The blood of bulls and goats were external, earthly, and carnal things; but to take away sin was an internal, Divine, and spiritual matter" (William Gouge). Though the Levitical sacrifices possessed, by God’ s institution, an efficacy to remove an outward and ceremonial defilement, they could not take away an inward and moral pollution.  

This 4th verse enunciates and illustrates a deeply important principle which exposes the great error of Ritualists. As we have pointed out above, all ordinances of Divine worship derive their value from God’ s institution: they can only effect that which He has appointed, they have in them no inherent efficacy. While they may usefully represent spiritual truths, they have no spiritual virtue of their own, and cannot of and by themselves secure spiritual results. The offerings of Judaism had a Divinely appointed meaning and value, but they could not take away sins. The same holds good of the two ordinances of Christianity. Baptism and the Lord’ s Supper have been ordained of God. They have a symbolical significance. They represent blessed realities. But they have no inherent power either to remove sin, regenerate souls, or impart spiritual blessing. It is only as faith looks beyond the symbol to Him who is symbolized that the soul receives blessing.  

Ere closing, perhaps we ought to anticipate a question which is likely to have arisen in the minds of the readers. In view of what is affirmed in the verses which have been before us, are we to conclude that none of the Old Testament saints had a perfect and permanent standing before God? No, indeed, for such an inference would manifestly clash with many plain Old Testament passages and with the promises which the Church had under the old covenant. The apostle is not here denying absolutely that no one had spiritual access to God and real peace of conscience before Him, but is merely affirming that such blessings could not be secured by means of the Levitical sacrifices. But those who belonged to the "remnant according to the election of grace" (Rom. 11:5) had faith given them to look beyond the shadow to the Substance: see Job 19:25; Psalm 23:6; Song of Solomon 2:16; Isaiah 12:2; Daniel 12:2, etc.  

  

  

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 the Hebrews the insufficiency of the Levitical sacrifices to bring about those spiritual and eternal effects that were needed in order for poor sinners being fitted to stand before God as accepted worshippers. His design in so doing was to pave the way for setting before them the dire need for and the absolute sufficiency of Christ’ s sacrifice. First, he affirmed that the old covenant provided a "shadow" of the future "good things," but not the substance itself (verse 1). Under the Mosaic economy men were taught that ceremonial guilt, acquired through breaking the ceremonial law, severed from ceremonial fellowship with God, and that the offering of the prescribed sacrifices procured ceremonial forgiveness (Lev. 4:20) and restored to external fellowship, and thereby temporal punishment was averted. In this way there was adumbrated in a lower sphere what Christ’ s sacrifice was to accomplish in a higher.  

That there was an insufficiency to the typical sacrifices was plainly intimated by their frequent repetition (verse 2). Had the offerer been so "purged" as to have "no more conscience of sins," that is, had his moral guilt been fully and finally expiated, then no further offering had been needed. Even though God’ s people continually commit fresh sins a new sacrifice is not required. Why? Because the one perfect Sacrifice has made complete satisfaction unto God, and is of perpetual efficacy before Him: therefore is it ever available to penitence and faith, for application unto fresh pardons. But no such sufficiency pertained to the typical sacrifices: a temporary and outward cleansing they could effect, but nothing more. "For though thou wash thee with nitre, and take thee much soap, thine iniquity is marked before Me, saith the Lord God" (Jer. 2:22).  

There was no proportion between the infinite demerits of sin, the demands of God’ s justice, and the slaying of beasts. Whether the matter be viewed in the light of God’ s nature, of man’ s soul, or of the exceeding sinfulness of sin, it was obvious that the blood of bulls and goats could not possibly make atonement (verse 4). Nor was this fact altogether unknown in Old Testament times: did not one of Jehovah’ s prophets declare, "Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before Him with burnt offerings, with calves that are a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" (Mic. 6:6, 7)! But later this light was lost to the carnal Jews, who, like the darkened Gentiles, came to believe that a real and efficacious atonement was made by the offering of animal blood unto God.  

"It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices" (Heb. 9:23). Yet patent as this now is to any renewed mind, it was an exceedingly difficult matter to convince the Jews of it. The Levitical sacrifices were of Divine institution and not of human invention. Their fathers had offered them for fifteen centuries; thus, to affirm at this late date that they were set aside by God made a big demand upon their faith, their prejudices, their affections. Nevertheless, the logic of the apostle was invincible, the force of his arguments unanswerable. But it is blessed to observe that he did not rest his case here; instead, he referred once more to an authority against which no appeal could be allowed.  

As we have passed from chapter to chapter, and followed the inspired unfolding of the pre-eminency of Christianity over Judaism, we have been deeply impressed by the fact that, at every crucial point, proof has been furnished from the Old Testament Scriptures. When affirming the excellency of the Son over angels (Heb. 1:4), appeal was made to Psalm 97:7 (Heb. 1:6). When insisting on the exaltation of the humbled Messiah over all the works of God’ s hands (Heb. 2:6-9), Psalm 8:4-6 was cited. When declaring the superiority of Christ’ s priesthood over Aaron’ s, Psalm 110:4 was given in substantiation of it (Heb. 6:20). When pointing out the superseding of the old covenant by the new, Jeremiah 31:31 was shown to have taught that very thing (Heb. 8:8). And now that the all-important point has been reached for showing the imperative necessity of the abolition of the Levitical offerings, another of their own Scriptures is referred to as announcing to the Hebrews this identical fact. How all this demonstrates the inestimable worth and the final authority of Holy Writ!  

"Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldst not, but a body hast Thou prepared Me: In burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of Me), to do Thy will, O God" (verses 5-7). These verses contain a direct quotation from the 40th Psalm, which, equally with the 2nd, 16th, 22nd, 10th, etc., was a Messianic one. In it the Lord Jesus is heard speaking, speaking to His Father; and well does it behooves us to give our utmost attention to every syllable that He here utters.  

The citation which is here made from the Old Testament Scriptures is introduced with, "Wherefore when He cometh into the world, He saith." The precise force of the opening "Wherefore" is not easily determined: it seems to signify, In accord with the facts pointed out in the first four verses; or, in proof thereof, listen to the prophetic language of Christ Himself. John Owen suggested: ‘ It doth not give an account why the words following were spoken, but why the things themselves were so ordered and disposed." The "Wherefore" is a logical particle intimating that by virtue of the impotency of the Old Testament sacrifices, Christ came not to offer those fruitless sacrifices, but to do the will of God in their room. The Mosaic worship, with all its complicated ritual, was superseded by something better coming in its stead. Christ took away the first, that He might establish the second.  

The passage which is here before us calls for a whole book to be written thereon, rather than a single article: so blessed, so wondrous, so important are its contents. In it we behold the amazing grace and wisdom of the Father, the matchless love and obedience of the Son, and the federal agreement which was between the Father and the Son with reference to the work of redemption and the salvation of the Church. In it too we see demonstrated again the perfect harmony which exists between the old and the New Testament and the declaration of these things. In it we are taken back to a point before the foundation of the world, and are permitted to learn something of the august counsels of the Eternal Three. In it we are shown the means which the Divine wisdom appointed for the carrying out of those counsels. It is both our duty and privilege to prayerfully inquire and diligently search into the mind of the Holy Spirit therein.  

"Wherefore when He cometh into the world." The One who is here before us is the second person in the Holy Trinity. It is He who had been in the Father’ s delight from all eternity. It is none other than the One by whom and for whom all things were created "that are in heaven, and that are in earth, visible and invisible" (Col. 1:16); who is "over all, God blessed forever" (Rom. 9:5). This ineffably blessed and glorious One condescended not merely to behold, or even to send an ambassador, but to personally come into this world. And, wonder of wonders, He came here not "in the form of God," bearing all the manifested insignia of Deity, nor even in the appearance of an angel, as occasionally He did in Old Testament times; but instead, He came in "the form of a servant," and was actually "made under the law." May our hearts be truly bowed in wonderment and worship at this amazing and unparalleled marvel.  

"When the fullness of the time was come" (Gal. 4:4), when the sinfulness of man and his utter helplessness to extricate himself from his dreadful misery had been completely demonstrated; when the insufficiency of Judaism and the powerlessness of the Levitical sacrifices had been made manifest; then it pleased the Son to become incarnate, execute the eternal purpose of the Godhead, fulfill the terms of the everlasting covenant, make good the prophecies and promises of the Old Testament Scriptures, and perform that stupendous work which would bring an incalculable revenue of praise to the Triune God, glorify Him above all His other works, put away the sins of His people, and provide for them a perfect and everlasting righteousness which would entitle and fit them to dwell forever in the Father’ s House. So transcendent are these things that only those whom the Spirit of Truth deigns to illuminate and instruct are capable, in any measure, of apprehending and entering into their ineffable meaning and preciousness. May it please Him, in His sovereign grace, to shine now upon the hearts and understandings of both writer and reader.  

"Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me." Here we behold the perfect intelligence of the Son concerning the mind and will of the Father. In the eternal purpose of the Triune God, Christ, as Mediator had been "set up from everlasting" (Prov. 8:23). The Lord had "possessed Him," He was "by Him, as One brought up with Him" (Prov. 8:22, 30). As such, nothing was concealed from Him; all the counsels of Deity were made known to Him. Therefore did He declare, after His incarnation, "The Father loveth the Son, and showeth Him all things" (John 5:20). An illustration of this fact is before us in our present passage.  

"He saith, Sacrifice and offering Thou wouldst not, but a body hast Thou prepared Me." But here a difficulty presents itself: the Levitical sacrifices had been instituted by God Himself, how then could it be said that He willed them not? The solution is simple: the language here (as is not infrequently the case in Scripture) is to be taken relatively, and not absolutely. There was one real sense in which the Old Testament sacrifices were acceptable to God, and another in which they were not so. The reference here is not to the actual appointment of the sacrifices, for Hebrews 10:8 tells us they were "offered according to the law" which God had given to Israel. Nor is the reference to the obedience of the people concerning them during the Mosaic economy, for God both required and approved them at their hands. Nor is it that the apostle is merely speaking from the present viewpoint (as some have superficially supposed), i.e., that the sacrifices were no longer pleasing to Him. No, our text strikes much deeper: God willed not those sacrifices for the ends which He ordained the Sacrifice of Christ to effect.  

"But a body hast Thou prepared Me." The first word of this clause serves to define the preceding one: the body of Christ is placed over against, substituted in the stead of, replaces, the Levitical offerings. Let the reader recall the whole context: there the Holy Spirit has shown the utter inadequacy of the blood of bulls and goats, the impossibility of its meeting the highest claims of God and the deepest need of sinners. God had not appointed animal sacrifices for those ends: He never took pleasure in them with reference thereto; according to the will of God they were altogether insufficient for any such purpose. From all eternity it was Christ, the "Lamb," who had been "foreordained" to make satisfaction unto God for His people (1 Pet. 1:20). The Levitical sacrifices were never designed by God as anything more than a temporary means to shadow forth the great Sacrifice. This, the Mediator Himself was fully cognizant of from before the foundation of the world.  

"But a body hast Thou prepared Me." The term "a body" is a synedochial expression (a part put for the whole, as when we say a farmer has so many "head" of cattle, or a manufacturer employs so many "hands") of the whole human nature of Christ, consisting of spirit and soul and body. As to some of the reasons why the Holy Spirit here threw the emphasis on Christ’ s "body" rather than on His "soul" (as in Isaiah 53:10) we would humbly suggest the following. First , to emphasize the fact that the offering of Christ was to be by death, and this the body alone was subject to. Second , because the new covenant was to be confirmed by the offering of Christ, and this was to be by blood, which is contained in the body alone. Third , to make more evident the conformity of the Head to His members who were "partakers of flesh and blood." Fourth , to remind us that Christ’ s whole human nature (that "holy thing," Luke 1:35) was not a distinct person.  

"But a body hast Thou prepared Me." The verb has a double force: the humanity of Christ was both foreordained and created by the Father. The first reference in the "prepared" here is the same as in Isaiah 30:33. "Tophet is ordained of old, for the king it is prepared"; "the things which God hath prepared for them that love Him" (1 Cor. 2:9); "the vessels of mercy, which He hath afore prepared unto glory" (Rom. 9:23). In His eternal counsels, God has resolved that the Son should become incarnate; in the everlasting covenant the Father had proposed and the Son had agreed that, at the appointed time, Christ should be made in the likeness of men. The second reference in the word "prepared" is to the actual creating of Christ’ s humanity, that it might be fitted for the work unto which it was designed.  

"But a body hast Thou prepared Me." Commentators have needlessly perplexed themselves and their readers by discovering a discrepancy between these words and Psalm 40:6 which reads, "Mine ears hast Thou opened" or "digged" (margin). Really, there is no discord whatever between the two expressions: one is figurative, the other literal; both having the same sense. They refer to an act of the Father towards the Son, the purpose of the action being designed to make Him meet to do the will of God in a way of obedience. The metaphor used by the Psalmist possessed a double significance. First, the "ear" is that member of the body whereby we hear the commands we are to obey, hence nothing is more frequent in Scripture than to express obedience by hearing and hearkening. Here too the part is put for the whole. In His Divine nature alone, it was impossible for the Son, who was co-equal with the Father, to come under the law; therefore did He prepare for Him another nature, in which He could render submission to Him.  

It is impossible that anyone should have ears of any use but by having a body, and it is through the ears that instruction unto obedience is received. It is to this the incarnate Son made reference when, in the language of prophecy, He declared, "He wakeneth morning by morning, He wakeneth Mine ear to hear as the learned. The Lord God hath opened Mine ear, and I was not rebellious, neither turned away back" (Isa. 50:4, 5). Thus the figure used in Psalm 40:6 intimated that the Father did so order things toward the Messiah that He should have a nature wherein He might be free and able to be in subjection to the will of God; intimating, moreover, the quality of it, namely, in having ears to hear, which belong only to a "body."  

The second significance of the figure used in Psalm 40:6 may be discovered by a comparison with Exodus 21:6, where we learn of the provision made by the law to meet the case of a Hebrew servant, who chose to remain in voluntary servitude rather than accept his freedom, as he might do, at the seventh year of release. "Mine ears hast Thou digged" announced the Savior’ s readiness to act as God’ s "Servant:" Isaiah 42:1, 53:11. Only it is to be duly noted that in Exodus 21:6 it is "ear," whereas in Psalm 40:6 it is "ears"— in all things Christ has the "pre-eminence!" There was never any devotion either to Master or Spouse which could be compared with His: there was (so to speak) an over-plus of willingness in Him. "A body hast Thou prepared Me" presents the same idea, only in another form: His human nature was assumed for the very purpose of being the vehicle of service. Christ came here to be the substance of all the Old Testament shadows, Exodus 21:1-6 not excepted. In becoming Man, the Son took upon Him "the form of a servant" (Phil. 2:7).  

"A body hast Thou prepared Me." "The origin of the salvation of the Church is in a peculiar manner ascribed unto the Father— His will, His grace, His wisdom, His good pleasure, His love, His sending of the Son, are everywhere proposed as the eternal springs of all acts of power, grace and goodness, tending unto the salvation of the Church. And therefore doth the Lord Christ on all occasions declare that He came to do the Father’ s will, seek His glory, make known His name, that the praise of His grace might be exalted" (John Owen). It was by the Holy Spirit that the human nature of the Redeemer was created. His body was "prepared" not by the ordinary laws of procreation, but by the supernatural power of the third person of the Trinity working upon and within Mary. There is thus a clear allusion here to the Virgin-birth of the Lord Jesus.  

"He prepared Him such a body, such a human nature, as might be of the same nature with ours, for whom He was to accomplish His work therein. For it was necessary that it should be cognate and allied unto ours, that He might be meet to act on our behalf, and to suffer in our stead. He did not form Him a body out of the dust of the earth, as He did that of Adam, whereby He could not have been of the same race of mankind with us; nor merely out of nothing, as He created the angels whom He was not to save (Heb. 2:14-16). He took our flesh and blood proceeding from the loins of Abraham. He so prepared it, as that it should be no way subject unto that depravation and pollution, that came on our whole nature by sin. This could not have been done, had His body been prepared by carnal generation— the way and means of conveying the taint of original sin, which ,befell our nature, unto all individual persons— for this would have rendered Him every way unmeet for His whole work of mediation (Heb. 7:26) . . . This body or human nature, thus prepared for Christ, was exposed unto all sorts of temptations from outward causes. But yet was it so sanctified by the perfection of grace, and fortified by the fullness of the Spirit dwelling therein, that it was not possible it should be touched with the least taint or guilt of sin" (John Owen).  

Summing up this important point: though the actual operation in the production of our Savior’ s humanity was the immediate work of the Holy Spirit (Luke 1:35), nevertheless, the preparation thereof was also the work of the Father in a real and peculiar manner, namely, in the infinitely wise and authoritative contrivance of it, and so ordering of it by His counsel and will. The Father originated it in the decrective disposition of all things, the Holy Spirit actually wrought it, and the Son Himself assumed it. Not that there was any distinction of time in these separate actings of the Holy Three in this matter, but only a disposition of order in Their operation. In the same instant of time the Father authoritatively willed that holy humanity into existence, the Holy Spirit efficiently created it, and the Son personally took it upon Him as His own.  

"In burnt offerings and sacrifices for sin Thou hast had no pleasure" (verse 6). These words amplify and define the central portion of the preceding verse. There we hear the Son, just prior to His incarnation saying to the Father, "Sacrifice and offering Thou wouldest not." Against this a carping objector might reply, True, God never willed those sacrifices and offerings which our idolatrous fathers presented to Baal, nor those which the heathen gave to their gods; but that is a very different thing from saying that no animal sacrifice satisfied Jehovah. Such an objection is here set aside by the plain declaration that even the Levitical offerings contented God not.  

"In burnt offerings and sacrifices for sin Thou hast had no pleasure." In these words Christ comprehended all the sacrifice under the Mosaic economy which had respect to the expiation of sin and also the worship of God. In verse 5 the term "sacrifice" includes all those offerings which the Israelites brought to the Lord for the purpose of obtaining His pardon; under the word "offering" was embraced all the gifts which they brought with the object of expressing thanksgiving for blessings received at His hands. Here in verse 6 the latter are, by a synedoche, referred to by "burnt offerings,’’ and the former by sacrifices "for sin." Concerning both of them Christ said to the Father "Thou wouldest not" (verse 5) and "Thou hast had no pleasure."  

The difference between "Thou wouldest not" and "Thou hast had no pleasure" is, the former declares that God had never designed the Levitical offerings should make a perfect satisfaction unto Himself; the latter, that He delighted not in them. Such language is to be understood relatively and not absolutely. God had required sacrifices at the hands of Israel: He had "imposed" them "until the time of reformation" (Heb. 9:10). Absolutely they could neither be said to be wholly nugatory in themselves nor displeasing to God, but as they could not produce any real atonement for sin, they did not correspond in the proper sense of the term either to the Divine pleasure nor to the law of God, but only foreshadowed what was to come. God had ordained a satisfaction possessing such moral obedience and personal excellency that there would need no more repetition thereof. These words "in burnt offerings and sacrifices for sin Thou hast had no pleasure" serve as a background to bring out in more vivid relief the blessedness of "This is My beloved Son in whom I am well pleased" (Matthew 3:17)!  

Once more we would point out how that the teaching of these verses supply a timely warning against our making a wrong use of symbolic ordinances. "Whatever may be the use or efficacy of any ordinances of worship, yet if they are employed or trusted unto for such ends as God hath not designed them unto, He accepts not of our persons in them, nor approves of the things themselves. Thus He declares Himself concerning the most solemn institutions of the Old Testament. And those under the New have been no less abused in this way, than those of old" (John Owen).  

"Then said I, Lo, I come (in the volume of the book it is written of Me), to do Thy will, O God" (verse 7). Those words express the readiness and willingness of the Son to do all that had been ordained unto the making of a full satisfaction to God and the salvation of His people. They contain the second branch of the antithesis pointed in the quotation which is here made from the Messianic Psalm. They record the response of the Son’ s mind and will to the design and purpose of the Father. They conduct us back to the eternal counsels of the Godhead, in which the Father had expressed His determination to have an adequate compensation for the insult to His honor which sin should give, His disapproval of animal sacrifices as the names thereof, His decision that the Son should become incarnate and in human form magnify the law and make it honorable; with the Son’ s free and perfect acquiescence therein.  

"Lo, I come to do Thy will, O God." That "will" was not only to "take away sins" (verse 4), which the Levitical offerings had not effected, but was also to make His people "perfect" (verse 1 and cf. Hebrews 5:14). It was the gracious design of God not only to remove all the effects of sin, original and personal, which provoked His judicial hatred of us (Eph. 2:3), but also to provide for and give to them such a righteousness as would occasion Him more cause to love us than ever, and loving to delight in us. His "will" meant not only peace and pardon to us, but grace and favor: as the angels announced to the Bethlehem shepherds, the coming of Christ meant not only "glory to God in the highest, and on earth peace," but also "good will toward men." He had predestinated not only to forgive us, but to have us adopted and graciously "accepted," and that "to the praise of the glory of His grace" (Eph. 1:5, 6).  

The "will" of God which the Son came here to execute was that "eternal purpose which He had purposed in Christ Jesus our Lord" (Eph. 3:11). Had He so pleased, God could have "taken away sin" by taking away sinners, and so made a short work of it, by removing them both at one stroke— as Ezekiel speaks (Ezek. 12:3, 4). But instead, He purposed to take away sins in such a way that favored sinners should stand justified before Him. Again, had He so pleased, God could have taken off the sins of His people by a sole and sovereign act of pardon. To hate sin is an act of His nature, but to express His hatred by punishing sin is an act of His will, and therefore might be wholly suspended. Were it an act of the Divine nature to punish sin, then whosoever sinned would die for it immediately; but being an act of His will, He oftentimes suspends the punishment. Seeing He is prepared to forebear for a while, He could have foreborne forever. But His wisdom— the "counsel of His own will" (Eph. 1:11) deemed it best to require an adequate satisfaction.  

What has just been said receives plain confirmation in the words used by the suffering Savior in Gethsemane: "And He said, Abba, Father all things are possible unto Thee: take away this cup from Me; nevertheless, not what I will, but what Thou wilt." Here the incarnate Son lets us know that the reason why it was not possible for the awful cup of wrath to pass from Him was because God had ordained that He should drink it, and not because there was no other alternative. We indeed can perceive none other, and relatively speaking there was none other after the everlasting covenant had been sealed; yet absolutely considered, speaking from the viewpoint both of God’ s infinite wisdom and sovereign pleasure, He could, had He so pleased, have saved us in another way. Never allow the thought that sin has produced a situation which in anywise limits or restrains the Almighty. It was by His will that sin entered!  

Had God so pleased, He could have accepted the blood of beasts as a full and final atonement for our sins. The only reason why He did not was because He had decreed that Christ should make atonement. He determined in Himself that if He had satisfaction it should be a full and perfect one. Everything must be resolved into and traced up to the sovereign pleasure of Him who "worketh all things after the counsel of His own will" (Eph. 1:11). It is in the light of what has just been said that we must interpret Hebrews 10:4: it was "not possible" because of the eternal purpose of the Triune Jehovah. God would have satisfaction to the full, or none at all. This the Son knew, and to it He fully consented.  

The Son was in perfect accord with the will of the Father from before the foundation of the world. As Zechariah 6:13 tells us "and the covenant of peace shall be between Them Both": the reference being to the "everlasting covenant" (Heb. 13:20). The "counsel of peace" signifies the compact or agreement which was between the Father and the Son. It was, then, by His own voluntary consent that the Son was made "Surety of a better covenant" (Heb. 7:22), a title which necessarily imports a definite undertaking on His part, namely, His agreeing to yield that obedience to the law which His people owed, to make reparation to Divine justice on behalf of their sins, and thus discharge the whole of their debt. By a free act of His own will, the Son consented to execute that stupendous work which the Father had proposed unto Him.  

This consent of the Son to His Father’ s proposal to Him before the foundation of the world, was, renewed by Him at the moment of His incarnation: "Wherefore when He cometh into the world, He saith... a body hast Thou prepared Me... Then said I, Lo, I come.., to do Thy will O God." He freely acquiesced in assuming to Himself a human nature, to take on Himself the "form of a servant," to be "made under the law," to become "obedient unto death." He told the Father so in the above words, which are recorded for His glory and for our instruction, wonderment and joy. The further consideration of them, as well as the meaning of "in the volume of the book it is written of Me" we must defer (D.V.) till our next article.  

  

  

Combined Bible: Heb 10:8-10

s Dedication   

(Hebrews 10:7-10)   

"As in all our obedience there are two principal ingredients to the true and right constitution of it, namely, the matter of the obedience itself, and the principle and fountain of it in us: whereof the one, the apostle calls the ‘ deed,’ the other ‘ the will’ (2 Cor. 8:11)— which latter God accepts in us, oftentimes without, always more than, the deed or matter of obedience itself even so in Christ’ s obedience, which is the pattern and measure of ours, there are those two eminent parts which complete it. First, the obedience itself, and the worth and value of it in that it is His— so great a person’ s. Second, the willingness, the readiness to undertake and the heartiness to perform it. The dignity of His person gave the value and merit to the obedience performed by Him. But the will, the zeal in His performance gives the acceptance, and hath besides a necessary influence into the worth of it, and the virtue and efficacy of it to sanctify us. All of which you have in Hebrews 10:7-10.  

"The ‘ offering of the ,body of Jesus Christ:’ there is the matter, His becoming ‘ obedient unto death’ (Phil. 2:8). Then there is the readiness by which He did so, ‘ Lo, I come to do thy will, O God,’ This calls for not only a distinct but a more eminent consideration, both necessarily concurring to our sanctification and salvation. Now the story of His willingness to redeem and save is of four parts. 1. His actual consent and undertaking to the work, made and given to the Father from everlasting. 2. The continuance of His will to stand to it from everlasting unto the time of His incarnation. 3. The renewal of this consent when He came into the world. 4. The steadfast continuance of that will all along in the performance, from the cradle to the cross.  

"It was necessary that Christ’ s consent should be then given, even from everlasting, and that as God made a promise to Him for us, so also that He should give consent unto God. Yea; and indeed it was one reason why it was necessary that our Mediator should be God, and existent from eternity, not only to the end that He might be privy to the first design and contrivement of our salvation, and know the bottom of God’ s mind and heart in it, and receive all the promises of God from God for us, but also in this respect, that His own very consent should go to it from the first, even as soon as His Father should design it. And it was most meet it should be so; for the performance and all the working part of it was to be His, to be laid upon His shoulders to execute, and it was a hard task, and therefore reasonable He should both know it from the first, seeing He was extant together with His Father. It was fit that both His heart and head should be in it from the first. And you have all in one Scripture, Isaiah 9:6, where, when Christ is promised, ‘ Unto us a Child is born, unto us a Son is given,’ observe under what titles He is set for unto us:  

"‘ Wonderful Counselor, the mighty God, the everlasting Father,’ where everlastingness, which is affixed to one, is yet common to those other two. The ‘ everlasting Counselor,’ as well as ‘ everlasting Father,’ for He was both Counselor and Father, in that He was the Mighty God, and all alike from everlasting. For, being God, and with His Father as a Son from everlasting, He must needs be a Counselor with Him, and so privy unto all God meant to do, especially in that very business, for the performance of which He is there saint to be given as a Son, and born as a Child, and the effecting of which is also said to be laid wholly on His shoulder. Certainly in this case, if God could hide nothing from Abraham He was to do, much less God from Christ, who was God with Him from everlasting. And as He was for this cause to be privy to it for the cognizance of the matter, so to have given His actual consent likewise thereunto; for He was to be the Father and Founder of all that was to be done in it. And in that very respect and in relation to that act of will, then passed, whereby He became a ‘ Father’ of that business for us, it is He is styled the ‘ everlasting Father.’ For it is in respect of that everlastingness He is God, and so ‘ Father’ from everlasting, as well as God from everlasting; a ‘ Counselor’ for us with God, a ‘ Father’ of us in our salvation. God’ s ‘ Counselor,’ because His wisdom was jointly in that plot and the contrivement of it: and ‘ Father’ both of us and this design, because of His will in it, and undertaking to effect it. In that His heart and will were in it as well as the Father’ s He was therefore the ‘ Father’ of it as well as God, and brought it to perfection" (Adopted, with slight variations, from T. Goodwin, 1600-1680).  

Concerning the continuance of the Son’ s willingness to the Father’ s purpose, from everlasting to the time when His humanity was conceived in the Virgin’ s womb, we have more than a hint in that remarkable passage found in Proverbs 8. There (by the Spirit of prophecy) we are permitted to hear Him say of the Father, "Then I was by Him, as One brought up with him." But not only so, He added, "And I was daily His delight, rejoicing always before Him; rejoicing in the habitable part (that portion where His tabernacle was to be placed) of His earth; and My delights were with the sons of men" (verses 30, 31). Thus we see how His heart was more set upon the redeeming of His people than all other works. The theophanic manifestations which He made of Himself from time to time during the O.T. period, illustrated the same fact: see Genesis 12:7, Exodus 3:2-9, Daniel 3:25 etc.  

But it is the renewing of His consent when Christ came into the world which we would particularly contemplate. This may well be called the will of consecration of Himself by a vow to this great work, then solemnly made and given. This was the dedication of His holy "Temple" (John 2:19), foreshadowed of old by Solomon in the dedication of the temple which he erected unto God. This took place at the moment that His humanity was conceived by the Virgin: "When He cometh into the world, He saith... a body (a vehicle of service) hast Thou prepared Me,... Lo, I come, to do Thy will, O God." How truly marvellous and blessed that it pleased the Holy Spirit (the Divine Secretary of Heaven, and Recorder of the everlasting covenant) to write down for our learning the very words which the Son uttered to His Father at the moment when He condescended to take our nature and become incarnate! Equally wonderful is it that we are permitted to hear the very words which the Father addressed to the Son on His return to Heaven: "The Lord said to My Lord, Sit Thou at My right hand, till I make Thine enemies Thy footstool" (Ps. 110:1).  

"When He cometh into the world, He saith." The Speaker is none other than the second person in the Divine Trinity. He was the One who took that "body" into everlasting union with Himself— an infinitely greater condescension than for the noblest king to marry the meanest servant-girl. The ineffably glorious Son of God was personally humbled far more and gave much more away than did that humanity when it was humiliated by being nailed to the cross. Therefore was His willingness to this tremendous stoop eminently requisite and recorded for our comfort and praise. Thus, at the very moment that the human nature was amaking, and not yet capable of giving its own consent, He who was the Brightness of the Father’ s glory and the express Image of His person, announced His readiness. Inexpressibly blessed is this; may the contemplation thereof bow us in worship before Him. "Worthy is the Lamb!"  

"Then said I, Lo, I come (in the volume of the book it is written of Me), to do Thy will, O God" (verse 7). There is a double reference (as is so often the case with the words of God) in the parenthetical clause. The "book" He mentioned primarily regarded the archives of God’ s eternal counsels, the scroll of His decrees Secondarily, it concerned the Holy Scriptures, which are a partial transcript of that record of the Divine will which is preserved on High (Ps. 119:89). In that "book," drawn up by the Holy Spirit, it is written of Christ, the God-man Mediator for He is the Sum and Substance of all the Divine counsels (Eph. 3:11), as well as the Depository of all the Divine promises (2 Cor. 1:20). The Son was perfectly cognisant of all that was written in that book, for He had been "Counselor" with the Father. The term "volume" is the right translation of the Hebrew word "magillah" in Psalm 40:7, but the Greek word "kephalis" ought most certainly to be rendered "head"— "kephale" occurs seventy-six times in the N.T., and is always rendered "head" elsewhere.  

A most wondrous and blessed revelation is here made known to us: "in the head of the book" of God’ s decrees, at the beginning thereof, it is "written of" Christ! In that book is recorded the names of all God’ s favored children: Luke 10:20, Hebrews 12:23; but at the head of them is Christ’ s, for "in all things" He must have the "pre-eminence" (Col. 1:18). Thus, the first name on that heavenly scroll of the Divine decrees is that of the Mediator Himself! So too in the Holy Scriptures, which give us a copy, in part, the first name in the O.T. is that of Christ as Creator (Gen. 1:1 cf. John 1:1-3), and the first name in the N.T. is "Jesus Christ" (Matthew 1:1)! Yes, "in the head of the Book" it is written of Him.  

The Man Christ Jesus was the first one chosen of God; chosen to be taken into everlasting union with the second person of the Trinity. Therefore does the Father say to us, "Behold My Servant, whom I uphold, Mine Elect in whom My soul delighteth" (Isa. 42:1). The Church was chosen in Christ (Eph. 1:4) and then given to Christ (Heb. 2:13). The Man Christ Jesus, taken into union with God the Son, was appointed to be the Head of the whole election of grace, and they to be members of His mystical Body (Eph. 1:22, 23; 5:30). "Christ be My first elect He said; Then chose our souls in Christ our Head."  

Precious too is it to discover that the human nature of Christ also consented to the terms of the everlasting covenant, for it was something distinct from the Divine nature of God the Son, and so had a distinct will, and was directly concerned in the Great Transaction, for it was to be made the subject of all the sufferings and was to be the sacrifice offered up. The fundamental consent was the Divine Person’ s, and this He gave when assuming our nature; but there was also an accessory consent of the human nature, now married into one person with the Divine. How soon then, when was it that the human nature gave its consent? No doubt many will deem this a question which it is impossible for us to answer, and that any effort so to do would be a prying into "secret things." Not so: it belongs to those things which are revealed.  

Ere turning to the consideration of this marvelous detail, we must not overlook the willingness of the virgin Mary to be— in such an unprecedented manner, and in a way which (humanly speaking) seriously endangered her own moral reputation— the mother of our Lord’ s sacred humanity. This is most blessedly shown us in the inspired record of Luke’ s Gospel. There we learn that this amazing honor, yet sore trial, was proposed to her (not forced upon her, for God never violates human accountability!) by the angel: "Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus" (1:31). Mark now her meek response: "Behold the handmaid of the Lord"— I give myself up to Him— "be it unto me according to thy word" (1:38). Not until after she had herself acquiesced, did she "conceive"— note the word "before" in Luke 2:21 and compare with Luke 1:31-38. Thus does God make His people "willing" in the day of His power (Ps. 110:3).  

Returning now to the willingness of our Lord’ s humanity in consenting to God’ s eternal purpose: "This may safely be affirmed, that as soon as, or when first He began to put forth any acts of reason, that then His will was guided to direct its aim and intentions to God as His Father, from Himself as the Mediator. And look, as in infant’ s hearts, if they had been born in innocency, there would have been sown the notion of God, whom they should first have known, whatever else they knew; and the moral law being written in their hearts, they should have directed their actions to God and His glory, through a natural instinct and tendency of spirit. Thus it was in Christ when an infant, and such holy principles guided Him to that, which was that will of God for Him, and to be performed by Him; and which was to sway and direct all His actions and thoughts, that were to be the matter of our justification, which were to be exerted more and more according to the capacity of reason as it should grow" (T. Goodwin).  

There was a meetness, yea a needs-be for this. For what Christ did as a Child had a meritoriousness in it, as much as what He did when a full-grown Man. So too what He suffered, even in His very circumcision, is made influential unto the sanctification of His people through the virtue of it, equally with what He suffered on the cross. His coat was "without seam" (John 19:23): the righteousness He wrought out for His Church was a unit— beginning at Bethlehem’ s manger, consummated at Calvary. It is the 22nd Psalm which furnishes a definite answer to our question, and reveals how early the Savior was dedicated to God. Hear His gracious and unique words: "Thou art He that took Me out of the womb: Thou didst make Me hope upon My mother’ s breasts. I was cast upon Thee from the womb: Thou art My God from My mother’ s belly" (verses 9, 10). O my brethren and sisters, prostrate your souls in adoration before this Holy One, who from the very first instant after He entered this world was unreservedly dedicated and consecrated to God, owning Him, relying wholly upon Him.  

In this we may behold the fulfillment of a lovely and striking type, namely, that of the Nazarite, to which Matthew 2:23 directly, though not exclusively, refers. The "Nazarite" was one who, voluntarily, separated and devoted himself entirely unto the Lord (Num. 6:12). Samson is the outstanding illustration of this in the O.T.: the parallels between him and Christ are remarkable. 1. An angel announced to his mother her conception (Judg. 13:2-3). 2. The prophecy of the angel is recorded. 3. He was sent to a woman utterly barren, to show her conception was extraordinary. 4. Her son was to be a Nazarite, that is, "holy to the Lord" (Num. 6:8). 5. He was to be "a Nazarite unto God from the womb" (Judg. 13:5). 6. It was declared that her son should be a deliverer of Israel (verse 5). 7. Israel was then subject to the Gentiles (the Philistines), as the Jews were to the Romans when Christ was born. 8. It was in his death that he wrought his mightiest victory!  

Equally striking, equally blessed, are the first words which the N.T. records as being uttered by our Savior: "know ye not that in the (affairs) of My Father it behooves to be Me" (Bagster Interlinear). The Greek is very emphatic, the last word before "Me" signifying to be completely and continuously given up to it, and is rendered "wholly" in 1 Timothy 4:15. The reader is familiar with the context of Luke 2:49. The Savior’ s mother appears to have chided Him, and, in substance, He said: True you are My earthly parent, and I have been subject to you hitherto in your particular province, but do you not know that I have another Father, far higher than you, who hath commanded Me, by virtue of My office of Mediator, other manner of business? I am the Christ, devoted to the Father’ s interests; His will and law is written in My heart; I am not Mine own!  

Let us revert for a moment to the 40th Psalm. There we hear the Savior saying, "Mine ears hast Thou digged" (verse 6): that figurative language applied only to His humanity. The metaphor employed is taken from Exodus 21:1-6. The Hebrew servant was entitled to, "go out free" at the end of the sixth year, but an exception was allowed for: "If the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: then... his master shall bore his ear through with an aul, and he shall serve him for ever" (verses 5, 6). The antitype of this is seen in Christ. As creatures, we are necessarily born "under the law," subjects of the government of God. With the Man Christ Jesus, it was otherwise. His humanity, having been taken into union with the second person in the Trinity, was altogether exempt from any servile subjection, just as a woman ceases to be a subject when married to a king. It was an act of unparalleled condescension, by His own voluntary will, that the God-man entered the place of service; and love, love to His God, to His Church, His people, was the moving-cause.  

Observe another thing in the prophetic language of the Mediator in Psalm 40: "Then said I, Lo, I come: in the volume of the book it is written of Me; I delight to do Thy will, O My God: yea, Thy law is within My heart" (verses 7, 8). When the appointed hour arrived the Son volunteered to fulfill every jot and tittle which had been recorded of Him in the Book of God’ s decrees— transcribed (in part) on the pages of Holy Writ. He carried all of it written in His heart. This was even more than to have His ear "bored"— to give free consent to the Father’ s purpose; it was, as it would have been if infants had been born in innocency, to have God’ s law (the expression of His will!) as the molding principle and controlling factor of His human nature, dwelling in the very center of His affections. Thus could He say, "My meat (My very sustenance and substance) is to do the will of Him that sent Me, and to finish His work" (John 4:34) i.e. actualize what the Father had ordained.  

Our theme is exhaustless; eternity will be too short to contemplate it. Bear with the writer, dear reader, as he endeavors to follow it a step further. "But I have a baptism to be baptized with; and how am I straitened till it be accomplished!" (Luke 12:50). What words were those! The Lord Jesus knew the unspeakable bitterness of that baptism, a baptism such as no mere creature could have endured; nevertheless, He panted after it. His very heart was contracted by the delay. Never woman desired more to be delivered than did He to finish His travail, to pass over that "brook" (Ps. 110:7), that sea of wrath into which He should be immersed. Note His remarkable word to Judas: "that thou doest do quickly" (John 13:27).  

Again, mark how when He first announced to His disciples His forthcoming sufferings and death (Matthew 16:21), and Peter "took Him (aside as a friend out of natural affection) and began to rebuke Him, saying, Pity thyself, Lord"— Thou who art going about doing good, ministering to the needy, allow not Thyself to suffer such indignities, such an ignominious end. And how did Christ receive this word? Did He appreciate it? No, never did He take any word so ill; never did His holy zeal flash forth more vividly than then. He turned and said unto Peter, "Get thee behind Me, Satan; thou art an offense unto Me." Never such word was spoken unto saint, before or since. The word "offense" means an occasion of stumbling; Peter’ s counsel had that tendency in it— to turn Him aside from that great work upon which His heart was so fully set.  

There is a remarkable word in the "Pascal Discourse" which it is impossible to explain or account for except on the ground of that holy impatience or zeal which consumed the Savior to make an end of the work the Father had assigned Him. After Judas had gone out to betray Him, the Savior redeemed the time by speaking at length to the Eleven, and in the midst of so doing He said, "But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. Arise, let us go hence" (John 14:31). He was in haste to be gone, lest the band headed by the betrayer should miss Him in the garden. Then He looked (as it were) at the hour-glass of His life, and seeing that the sands of time had not yet completely run out, He resumed and completed His address.  

The closer he drew to the final conflict, the more blessedly did appear the perfectness of His consecration to God. When the moment of arrest arrived, and Peter drew his sword and attempted resistance, the Savior exclaimed, "The cup which My Father hath given Me, shall I not drink it?" (John 18:11). When conducted to the hall of judgment, He was not dragged, as an unwilling victim, but was "led as a sheep to the slaughter" (Acts 8:32). Hear His own words— spoken centuries before by the Spirit of prophecy— "The Lord God hath opened Mine ear, and I was not rebellious, neither turned away back. I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting" (Isa. 50:5, 6). That (excepting the cross itself) was the hardest part of what had been assigned Him, yet He rebelled not. O blessed Savior grant us more of Thy spirit.  

He never showed the slightest sign of reluctancy till Gethsemane was reached, when He took (as it were) a more immediate look into the awful cup which He was to drink, and saw in it the wrath of God and His being made a "curse." Then, to exhibit the holiness of His nature, shrinking from being "made sin" (2 Cor. 5:21), to demonstrate the reality of His humanity— trembling, horrified, in anguish at what awaited Him; and to manifest His unquenchable love to us, by making known more clearly what He suffered on our behalf, He cried, "If it be possible, let this cup pass from Me." Yet instantly He was quieted: "Nevertheless, not My will be done, but Thine." Thus we are shown again His full and perfect acquiesence to the Father’ s purpose, and that the one and only object before Him was the doing of the Father’ s will.  

Yet one more thought on this precious subject: "Lo, I come to do Thy will, O God." Weigh well the verb. It was not merely that the Son consented to passively endure whatever the Father was pleased to lay upon Him, but also that He desired to actively perform the work which had been allotted to Him. Though that work involved immeasurable humiliation, untold anguish, though it entailed not only Bethlehem’ s manger but Calvary’ s cross, He hesitated not. As a child, as a Man, in life and in death, He was "obedient" to His God. Our disobedience was voluntary, so the satisfaction which He made for us was voluntary. Though what He did was done out of love for us, yet chiefly in subjection to God’ s will and out of love to Him. "I love the Father; and as the Father gave Me commandment, even so I do" (John 14:31)!  

Let us pause long enough to make one word of application. In view of all that has been before us, of what surpassing value must be such obedience! When we remember that the One we have been contemplating is none other than the Almighty, who, "hath measured the waters in the hollow of His hand and meted heaven with a span" (Isa. 40:12), then is it not obvious that this humiliation and consecration must possess a dignity and efficacy which has more than compensated God for all the dreadful disobedience of His people! It was the Divine excellency of Christ’ s person which gave infinite worth to all that He did as the God-man-Mediator; therefore is He able to "save unto the uttermost them that come unto God by Him." O Christian reader look away from self with its ten thousand failures, to Him who is "Altogether Lovely." No matter how black and foul thy sins, the precious blood of such an One cleanseth from them all. And what wholehearted devotion is due unto Him from us! O may His love truly constrain us to obey and please Him.  

"Above when He said, Sacrifice and offering and burnt offerings and offering for sin Thou wouldest not, neither hast pleasure therein, which are offered by the law; Then said He, Lo, I come to do Thy will, O God. He taketh away the first, that He may establish the second" (verses 8, 9). In these words we have the apostle’ s inspired comment upon the remarkable quotation given from Psalm 40. Repetition is here made that the conclusion drawn might the more plainly appear. That to which attention is now directed is to the order of statement, and what that order necessarily intimated. The first word of verse 8 ("Above") and the first of verse 9 ("Then") are placed in opposition and it is to them that the "first" and the "second" at the end of verse 9 looks.  

Granting that the Levitical sacrifices were "offered by the law," nevertheless, God rejected them as the means of making real expiation of sin and the saving of His church. This He had made known as far back as the days of David; nor was it a new decision that God formed then, for what He spoke through His prophets in time was but the revelation of what He had decreed in eternity. This the Son, the Mediator, was cognizant of, therefore did He say, "Lo I come to do Thy will, O God." "Lo" Behold! a word signalizing what a glorious spectacle was then presented to God, to angels, and to men. "I come" from Heaven to earth, from the "form of God" to the "form of a servant;" come forth like the rising of the sun, with light and healing in his wings, or as a giant rejoicing to run his race. To "do Thy will," to perform Thy counsels, to execute what Thou requirest, to render that entire service of love which Thy people owed unto the law, to perform the great work of redemption. Thus, the perfect obedience of Christ is placed in direct contrast from the whole of the Levitical offerings: His accomplishing what theirs could not.  

"He taketh away the first, that He may establish the second." This inference is patent; no other conclusion could be drawn. The Levitical offerings were unefficacious to accomplish the purpose of God; the satisfaction of the incarnate Son had. The Greek word for "taketh away" is even stronger than the term applied to the old covenant— "made old" and "vanish away" (Heb. 8:13). It is usually applied to the taking away of life (Acts 16:27). Dead things are not only useless, but prove harmful carrion, fit only to be buried! Thus it was with the Mosaic shadows. So also an equally emphatic and final word is used in connection with the one offering of our Lord’ s: it has "established" the will of God concerning the Church. That is, it has placed it on such an immutable foundation that it shall never be moved or altered.  

"By the which will we are sanctified through the offering of the body of Jesus Christ once for all" (verse 10). This is a commentary upon the whole passage. "By," or better "in which will" refers not to Christ’ s, for the preceding verse speaks of the will of the Father, purposing that Christ should offer the perfect and acceptable sacrifice. Moreover, the "will" is distinguished from the "offering" of the Redeemer. The "Thy will" of verse 9 refers to the eternal agreement between the Father and the Son in connection with the covenant of redemption, the performing of His "commandment" (John 10:18). "In which will" gives the sphere or element in which the great sacrifice was offered and in which the elect are "sanctified."  

"In the which will we are sanctified through the offering of the body of Jesus Christ once for all." "Sanctified" positionally, restored to God’ s favor, standing accepted before Him. The death of Christ was a "sacrifice" (7:27, 9:23), by which He put away sin (Heb. 9:26) and provided for the purging of our conscience (Heb. 9:14) and the setting apart of our persons unto God (Heb. 10:14). All these passages affirm that the death of Christ was a sacrifice by which the elect are separated as a peculiar people unto the worship of the living God. It is important to see the type realized in the Antitype. "As the ancient sacrifices, as symbols in the lower sphere, freed the worshipper from merited (temporal) punishment, because the guilt passed over to the victim, so the death of Christ, in a higher sphere, not only displayed the punishment due to us for sin, but the actual removal of that punishment. It puts us in the position of a people near to God, a holy people, as Israel were in a typical (or ceremonial) sense" (G. Smeaton).  

"In the which will we are sanctified through the offering of the body of Jesus Christ once for all." "Sanctified is here to be taken in its widest latitude, as including a full expiation of sin, a complete dedication to God, a real purification of our natures, a permanent peace of conscience unto which belongs the privilege of immediate access to God. Faith is the instrumental cause, whereby we enter into the good of it. The Spirit’ s work within is the efficient cause, whereby we are enabled to believe and lay hold of it. The redemptive work of Christ is the meritorious cause, whereby He earned for us the gift of His Spirit to renew us. But the sovereign and eternal will of the Father is the supreme and originating cause. All that the will of God ordained for the good of His Church is communicated to us through the satisfaction or offering of Christ, but this is only apprehended by an understanding enlightened and a heart opened by the Holy Spirit.  

  

  

Combined Bible: Heb 10:11-14

Perfecting of the Church   

(Hebrews 10:11-14)   

The connection between our present passage and the verses preceding is so close, the relation between them so intimate, that what is now to be before us cannot be understood, and appreciated apart from the other. The design of the whole is to show the superlative excellency of the sacrifice of Christ and what it has procured for His people, with the inevitable setting aside of all the typical offerings. This great change in the outward worship of God’ s saints on earth was no temporary expediency in view of the failures of fleshly Israel, but was ordained by the Divine counsels before the foundation of the world, recorded in the Book of God’ s decrees, and, in due time, transcribed upon the pages of Holy Scripture; the 40th Psalm having announced the alteration which was to be brought about by the incarnation and advent to this earth of the Son of God.  

Most blessedly does that Messianic Psalm acquaint us with what passed between the Father and the Son and of the covenant agreed upon by Them. Most blessedly are we there shown not only the Son’ s acquiescence to the Father’ s purpose, but also His readiness and joy to execute the same. The strenuous undertaking was to rest upon His shoulder, the burden and heat of the day was to be borne by Him, the humiliation and pains of death wire to be His portion; yet so far from rebelling against this frightful ordeal, He exclaimed "I delight to do Thy will, O My God" (Ps. 40:8). So dear to Him was the Father’ s glory, so filled with zeal was He to accomplish His counsels, so deep was His longing to magnify His law and make it honorable, that His very "meat" was to do and accomplish His will. Never did famished mortal so crave food to satisfy hunger, as did the God-man Mediator to perform the Father’ s pleasure.  

He too knew full well that the blood of bulls and goats could never repair the damage which sin had wrought. He too had heartily concurred in tee august Council of the Trinity that, if satisfaction were to be made unto Divine justice, then an adequate one should be given, one which should be suited in every way to meet all the aspects of the case. Inasmuch as it was man who had revolted against the Divine government and broken the Divine law, He was willing to become Man, and in the same nature which had apostatized from God render perfect obedience to Him. Inasmuch as "the Law" was the rule of obedience (Jer. 31:33), comprehending all God’ s demands, the entire service of love which creatures owe unto their Maker, the Son consented to be "made under the law" (Gal. 4:4) and "fulfill" its precepts (Matthew 5:17). Inasmuch as the penalty of that law was death unto the transgressor, He agreed to be "made a curse for us."  

It was not that all of this was forced on the Son, but that He freely agreed thereto. If there are verses which tell us the Father "sent" the Son, there are other passages which declare that the Son "came." Blessedly was this foreshadowed in Genesis 22, where we behold an earthly adumbration of that "counsel of peace" which was between "Both" the Father and the son (Zech. 6:13). There we are shown a human father willing to sacrifice his beloved son upon the altar, and there too we see a human son (then fully grown) willing to be slain! Marvelously did that set forth the mutual consent of the Divine persons with regard to the Great Transaction. Mark attentively, those precious words, "So they went both of them together" (Gen. 22:8)! As we follow Isaac upon mount Moriah, his actions said, "Lo, I come to do Thy will, O my God."  

In man three things combine to the doing of a thing. First, there is the exercise of will, which is the prime mover and spring of all the rest. Second, there is the exercise of wisdom, by which he plans and arranges. Third, the putting forth of strength to accomplish the same. So it is in the Divine Trinity in connection with the salvation of the Church and all that that entails. "Will" is more generally ascribed to the Father: Matthew 11:26, Ephesians 1:11, etc. "Wisdom" is more eminently attributed to the Son, the "Wonderful Counselor," called so often "Wisdom" in the book of Proverbs, Luke 7:35, 11:49 etc. "Might" to the Holy Spirit— Luke 1:35, where He is designated "the Power of the Highest." The Father contrived the great work of redemption, the Son transacted it, and the Holy Spirit applies the same. Here in Hebrews 10 things are traced back to the first great cause of our salvation, namely, the sovereign will of the Father.  

The closer the whole passage be read, the more will it appear that the apostle was moved to ascend in thought to the originating source of redemption. In verse 5 we hear the Lord Jesus saying to the Father concerning the legal sacrifices, "Thou wouldest not," i.e. they were not what Thou didst eternally purpose should take away sins. To this He adds, "But a body hast Thou prepared Me," which (as we have shown) in its deepest meaning signifies: a human nature hast Thou ordained for Me, to be the meet vehicle of service in which I should render an adequate satisfaction. Next, He makes reference to the Book of God’ s eternal decrees, in view of which He declares, "I come to do Thy will, O God." Finally, the Holy Spirit sums up the whole by affirming "in the which will we are sanctified through the offering of the body of Jesus Christ once."  

We feel it a bounden duty to enlarge upon this fundamental truth, the more so in view of the present almost universal denial of the absolute sovereignty of God. The Holy Spirit has Himself here emphasized the fact that God’ s imperial pleasure was the sole moving-cause even in that greatest of all the Divine works, through which is communicated the chiefest glory to God and highest good to His people. God was under no necessity to save any. He "spared not the angels that sinned, but cast them down to hell" (2 Pet. 2:4); and had it so pleased Him, He had done the same with the whole human race. There was no necessity in His nature which compelled or even required Him to show mercy; had there been, mercy had been bestowed on the fallen angels! The Almighty is under no restraint either from anything outside or anything inside Himself; to affirm the contrary, would be to repudiate the absolute freedom of His will.  

Still less was God under any necessity of giving His own beloved Son if He chose to redeem a part of Adam’ s race. He who declares, "All nations before Him are as nothing: and they are counted to Him less than nothing, and vanity. To whom then will ye liken God?" (Isa. 40:17, 18) is not to be measured by human reason nor limited by our unbelief. Had God so pleased He had made this earth a thousand times bigger than it is; and had He so pleased, He had created it a thousand times smaller. In like manner, He was absolutely free to use whatsover means He determined in order to save His people from their sins. The sending forth of His Son to be made of a woman and to die upon the cross, was not a work of His nature, but of His will; as He now begets us "of His own will" (James 1:18). True it "became" Him so to do (Heb. 2:10), and He is infinitely honored thereby, yet He could have refused had He so pleased.  

Thus, the "will" of God referred to throughout Hebrews 10 is that eternal, gracious, free purpose, by which God determined in Himself to recover His elect out of lost mankind, to remove their sins, sanctify their persons, and bring them nigh unto the everlasting enjoyment of Himself. This act of the will of God was without any meritorious cause foreseen in them, and altogether apart from anything outside Himself to dispose Him thereto. It was His own free and uncaused act by which God purposed so to do. Nor have we the smallest occasion to regard this supremacy of the Most High with any aversion. God is no Tyrant, nor does He act capriciously, His will is a wise and holy one, therefore do we read of Him working "all things after the counsel of His own will" (Eph. 1:11), and therefore did He devise a plan whereby His grace might be most magnified.  

It was for this reason He determined that His people should be saved in such a way as to remove all ground for boasting in themselves, and to glory only in God Himself. Therefore did He appoint His own Son to be their Savior, and that by rendering to Him such a satisfaction as would meet every requirement of justice and every demand of the most enlightened conscience. God’ s end and aim in giving Christ to die was to advance the glory of His grace, which consists in having the monarchy and sole prerogative in saving sinners attributed unto it; the highest of whose honor and eminency is this, that it alone "reigns" (Rom. 5:21), and hath not and could not have any competitor therein. As it is the excellency of God that He is God alone, and there is none beside Him, so it is of His Son that He is Savior alone and there is none beside Him (Acts 4:12).  

Unto God the Son, made Man, has been assigned an office which no creature in earth or heaven could possibly fill. The fullest trial and manifestation of this is made in a case of less difficulty (than that of making satisfaction to Divine justice for sin) in Revelation 5. There we read of a challenge given, "Who is worthy to open the book"— which was sealed and held in the hand of God seated on His throne "and to loose the seals thereof?" Waiving the question as to what "book" this was, we note the response: "And no one in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon" (verse 3). Even the beloved John was discouraged, and "wept much because no one was found worthy to open and to read the book" (verse 4). Mark the unspeakably blessed sequel: "One of the elders saith unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book and to loose the seals thereof. And I beheld, and, Lo, in the midst of the throne... stood a Lamb as it had been slain... and He came and took the book out of the right hand of Him that sat upon the throne" (verses 5-7). If then no mere creature was fit to reveal redemption, how much less to effect it!  

Thus, the origin of our salvation is found in the sovereign will of God; the means, in the satisfaction made by His incarnate Son. The two things are brought together in verse 10, "In the which will we are sanctified through the offering of the body of Jesus Christ once." "In the which will" has reference to what is recorded in the Book of God’ s decrees. That "will" was that His people should be "sanctified" unto Him, set apart with acceptance to Him. This was to be effected through "the offering" of Christ, which began at the first moment of His birth and ended when on the cross He cried, "It is finished." This was "once for all."  

It was an absolute necessity that there should be these two things: the originating will of God the Father, the consenting will of the Mediator to make full satisfaction for sin. Necessary it was that the Father should be willing and call His Son to this work, for He was the person unto whom the satisfaction was to be made. Had Christ performed all that He did, freely and gladly, yet, unless the Father had first decreed that He should and had "called" Him unto it, then had He rejected the whole, asking "who hath required this at Thy hand?" Therefore has the Spirit insisted upon this foundational fact again and again in the course of this epistle: see Hebrews 2:10; 3:4, 5; 6:17 etc. Thus does Hebrews 10:10 ascribe as much, yea more, to God’ s appointing and accepting of Christ’ s sacrifice, as to the merits of Christ unto the sanctification of His people.  

"And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this Man, after He had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting, till His enemies be made His footstool. For by one offering He hath perfected forever them that are sanctified (verses 11-14). "These words are an entrance into the close of that long blessed discourse of the apostle, concerning the priesthood and sacrifice of Christ, their dignity and efficacy; which he shuts up and finisheth in the following verses, confirming the whole with the testimony of the Holy Spirit before producing by Him.  

"Four things doth he here instruct us in, by way of recapitulation of what he had declared and proved before. 1. The state of the legal priests and sacrifices, as unto the recognition of them, by which he had proved before their utter insufficiency to take away sin (verse 11). 2. In that one offering of Christ, and that once offered, in opposition thereunto (verse 12). 3. The consequence thereof on the part of Christ; whereof there are two parts. First, His state and condition immediately ensuing thereon (verse 12), manifesting the dignity, efficacy and absolute perfection of His offering. Secondly, as unto the continuance of His state and condition afterwards (verse 13). 4. The absolute effect of his sacrifice, which was the sanctification of the Church (verse 14)" ( John Owen).  

"And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins" (verse 11). The opening "And" links this verse with the 10th, for the purpose of accentuating the blessedness of what is there declared. Once more the Holy Spirit emphasizes the contrast between the all-sufficient offering of Christ and the unefficacious offerings under the law. This is brought out under five details, upon which there is little need for us to enlarge at length.  

First, under the law the sacerdotal office was filled by many: attention is called to this by the "every priest," which is set over against the "this Man" of verse 12, who was competent by Himself to do all God required. Second, the Levitical priests stood. This was true both of the high priests and of all under him. No chair or seat was provided for them in either the tabernacle or temple, for their work was never ended. Third, they were employed daily, which showed they were unable to do immediately and once for all that which would satisfy God. Fourth, they oftentimes presented "the same sacrifices": true, they varied in detail and design, nevertheless they had this in common, that, they were irrational creatures, incapable of offering intelligent and acceptable obedience to God. Fifth, they could not meet the infinite demands of justice, expiate sins, nor provide a permanent resting-place for an exercised conscience.  

An improvement should be made of what has just been before us, by pointing out the utter worthlessness of all human devices for appeasing God and comforting the conscience. If the Levitical offerings, which were of Divine appointment, were unable to really meet either the full requirements of God or the deepest need of sinners, how much less can the contrivances of man do so! How vain are the Romish inventions of confession, absolution, indulgencies, masses, penances, purgatory, and the like tom-fooleries! Equally vain are the austerities of some Protestants: the signing of a temperance-pledge, giving up of tobacco, and other reformations, with tears, lastings, and religious performances designed to make peace with God. The salvation of the Lord does not come to a soul via any such things. "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration and renewing of the Holy Spirit; which He shed on us abundantly through Jesus Christ our Savior" (Titus 3:5, 6).  

"But this man, after He had offered one sacrifice for sins for ever sat down on the right hand of God" (verse 12). The opening word denotes that a contrast is here presented from what was before us in verse 11: it is the Holy Spirit placing in antithesis the one perfect and efficacious offering of Christ from the unavailing sacrifices of the law. The word "Man" ought to be in italics: if any word is to be supplied it should be that of "Priest." The Greek simply reads, "But He," the pronoun being emphatic. It is the sacerdotal work of the Mediator which is in view. He came and once for all laid Himself on the Divine altar as an atonement to God— the entire course of His obedience terminating and being consummated at the cross.  

There is both a comparison and a contrast here between Christ and Aaron and his successors. Both were priests; both offered a sacrifice for sins; but there the analogy between them ends. They were many; He alone. They offered numerous sacrifices; He, but one. They continued to offer sacrifices; His is complete and final. Their offerings were unefficacious; His, has actually removed sins. They stood; He has sat down. They ministered unto God; He is seated at the right hand of God. The typical high priest entered the holiest only for a brief season, one day in the year; Christ has gone on High "forever." He has not ceased to be a Priest, nor to exercise that office; but He is now "a Priest upon His throne" (Zech. 6:13). The position He occupies witnesses to the supreme excellency of His work, and attests the acceptance of His sacrifice by God. The glorious place which our once humiliated Savior has been accorded, supplies conclusive evidence of the value and finality of His redemptive work. "The very fact that Christ is in heaven, accepted by His Father, proves that His work must be done. Why, beloved, as long as an ambassador from our country is at a foreign court, there must be peace; and as long as Jesus Christ our Savior is at His Father’ s court, it shows that there is real peace between His people and His Father. Well, as He will be there forever, that shows our peace must be continued and shall never cease. But that peace could not have been continual, unless the atonement had been wholly made, unless justice had been entirely satisfied" (C.H. Spurgeon).  

Commentators have been divided as to whether the "for ever" is to be connected with the Savior’ s one sacrifice or to His sitting down at God’ s right hand. The Greek, while hardly conclusive, decidedly favors the latter. Perhaps the double thought is designed. They who insist that the "for ever" must be joined to the first clause, argue that it cannot be so with the second because 1 Thessalonians 4:16, Revelation 19:11 etc. show that the Savior will yet leave Heaven. As well might appeal be made to Christ’ s "standing" to receive Stephen (Acts 7:55). But the difficulty is self-created through carnalizing the metaphor used. "For ever sat down" is in designed contrast from the "standeth daily" of verse 11. Christ has ceased for ever from the priestly work of making oblation: He will never again be engaged in such a task; but He has other characters to fill beside that of Maker of atonement.  

"For ever sat down on the right hand of God." Four times in this epistle is reference made to Christ’ s being seated on High, yet is there no repetition. On each occasion the reference is found connected with an entirely different line of thought. First, in Hebrews 1:3 it is His seat of personal glory which is in view: the whole context before and after showing that. Second, in Hebrews 8:1 it is the seat of priestly pre-eminence which He occupies, namely, His superiority over all others who filled the sacerdotal office. Third, here in Hebrews 10:12 it is the seat of sacrificial acceptance, God’ s witness to the value of His satisfaction. Fourth, in Hebrews 12:2 it is the seat of the Victor, the prize given for having successfully run His race.  

The One born in Bethlehem’ s manger, who on earth had not where to lay His head, who died upon the cross, and whose body was laid in a borrowed grave, is now in Heaven. He has been given a place higher than that of the arch-angel, He has been exalted above all created things. There is a glorified Man at God’ s right hand! Christ is the only one among all the hosts above who deserves to be there! It is naught but Divine favor which gives holy angels and redeemed sinners a place in the Father’ s House; but the Man Christ Jesus has merited that high honor!  

"The highest place that Heaven affords,  

Is His by sovereign right,  

King of kings and Lord of lords,  

He reigns there in the Light."  

Unspeakably blessed is this; the more so when it be realized that Christ has entered heaven for His people. He has gone there in his official character. He has gone there as our Representative; to appear before God "for us" (Heb. 9:24). He is there as our great High Priest, bearing our names on His breastplate. Wondrous and precious are those words, "Whither the fore-runner is for us entered, even Jesus" (Heb. 6:20). There the mighty Victor sits "crowned with glory and honor." He occupies the Throne of universal dominion, of all-mighty power, of sovereign and illimitable grace. He is making all grace. He is making all things work together for the good of His own. The kingly scepter shall He wield until all His redeemed are with Him in glory.  

"From henceforth expecting till His enemies be made His footstool" (verse 13). In these words we have the seventh and last N. T. reference made to the 110th Psalm. There we read. "The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool" (verse 1). Allusion is here made to that promise of the Father to the Son for the purpose of supplying additional confirmation of what had just been declared. In verses 10, 12 (also in 14), the utter needlessness for any repetition of Christ’ s sacrifice is shown, here the impossibility of it. From the beginning, a state of glory and position of honor had been appointed the Mediator following on the presentation of His offering to God. He was to take His place on the throne of heaven, till His foes were completely subjugated: therefore to enter the place of service and die again He was no longer capable!  

The suffering Savior has been invested with unlimited power and dominion, and nothing now remains but the accomplishing of all those effects which His sacrifice was designed to procure. These are twofold; the saving of His elect, the subjugating of all revolters against God, for "He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained" (Acts 17:31). The Redeemer having perfected His great work, now calmly awaits the fulfillment of the Father’ s promise: cf. 1 Corinthians 15:25-27. Christ will yet put forth His mighty power and overthrow every proud rebel against Him. He will yet say, "I will tread them in Mine anger, and trample them in My fury, and their blood shall be sprinkled upon My garments . . . for the day of vengeance is in Mine heart" (Isa. 63:3, 4): cf. Revelation 14:20. Then will men experience the terribleness of "the wrath of the Lamb" (Rev. 6:16).  

The "wrath of the Lamb" is as much a perfection as is the "love of Christ." In His overthrow of God’ s adversaries, His glory shines as truly as when He conducts the redeemed into the Father’ s House. He is equally to be adored when we behold His vesture stained with the blood of His enemies, as when we see His life ebbing from His side pierced for us. Each was an intrinsic part of that work assigned Him of the Father. Though in our present state we are apt to shrink-back with horror, as we contemplate Him saying to those who despised and rejected Him. "Depart from Me, ye cursed," yet in that day we shall praise Him for it. "Oh! what a triumph that will be, when men, wicked men, persecutors, and those who opposed Christ, are all cast into the lake that burneth" (C.H. Spurgeon).  

A remarkable adumbration (shadowing forth) of what has just been before us was made by God in A.D. 70. During the days of His flesh, the enemies of Christ pursued Him with relentless hatred. Nor was their enmity appeased when they had hounded Him to death: their rage continued to vent itself upon His followers. No one can read through the book of Acts without discovering many an evidence of the rancor of apostate Judaism against the early Christians. Loudly did the Jews boast of their triumph against Jesus of Nazareth, and for a time it looked as though they would prevail against His church. Though the issue hung in suspense for some years, God made a complete end to the same by utterly destroying them as a nation, and thereby gave a pledge of the eternal destruction of those who obey not the Gospel. In sending the Romans to burn their city and raze their temple, we discover a solemn foreshadowing of that which shall yet take place when Christ says, "But those Mine enemies, which would not that I should reign over them, bring hither and slay before Me" (Luke 19:27).  

But let our final thought of this 13th verse be one of a different tenor. In the word "expecting" we have manifested again the lovely moral perfections of the Mediator. Christ is able to destroy all His enemies in a moment, yet for nineteen centuries He has bided His time. Why? Because, even in Heaven, He meekly and gladly bows to the Father’ s pleasure. His final triumph is still postponed, because He calmly waits that day which God has "appointed" (Acts 17:31). Therefore do we read of "the kingdom and patience of Jesus Christ" (Rev. 1:9). In this too He sets us an example. Whatever be our lot and condition, however the forces of evil rage against us, we are to possess our souls in patience (Luke 21:19), knowing that there is a "set time" to favor Zion (Ps. 102:13). Ere long, every enemy of Christ and of His church shall be overthrown— overthrown, not "reconciled": "His enemies be made His footstool" plainly gives the lie to the dreams of Universalists!  

"For by one offering He hath perfected for ever them that are sanctified" (verse 14). Three things claim our attention here: first, the relation of this view to the context; second, what is meant by "perfected for ever"?; third, who are the "sanctified"? The link between our verse and what precedes is contained in the opening "For," which has a double force. First, it intimates that what is now said furnishes additional proof for the thesis of the whole passage: the very fact that the one offering of Christ has "perfected for ever" (contrast Hebrews 7:17!) those sanctified by God, gives further demonstration of the efficacy and sufficiency of it, and the needlessness of any repetition. Second, the same fact manifests the meet-ness of the Mediator’ s sitting at God’ s right hand until His enemies are made His footstool— His work having accomplished such a blessed result, He is entitled both to rest and reward.  

"For by one offering He hath perfected for ever them that are sanctified." The word for "perfected" literally means "completed" or "consummated." It is more of an objective than a subjective perfection which is here in view, as the immediate context and the whole epistle shows. This verse is not speaking of the Church’ s eternal state in Glory, but of its present standing before God. By His sacrifice Christ has procured for His people the full pardon of sin and peace before God thereon. The "one offering" of the Lord Jesus possesses such infinite merits (being that of an infinite or Divine person in a holy humanity), that it has wrought out a complete expiation and secured for "His own" personal acceptance with and access to God, a priestly standing and covenant nearness before Him.  

Because their salvation has been accomplished by the vicarious obedience and vicarious suffering, in life and in death, by no less a person than Immanuel, because He glorified God’ s law by keeping it fully and enduring its curse, His people are both perfectly justified and perfectly sanctified, that is, a complete righteousness and complete fitness to worship in the Temple of God is theirs, not in themselves, but through Christ their Head. Their title to heaven is founded alone on the righteousness of Christ imputed to them. Their fitness is given when the Holy Spirit regenerates them. Their present enjoyment of the same is determined by the maintenance of communion with God day by day. Their perfect and eternal enjoyment thereof will issue from their glorification at the return of the Savior.  

The word "perfected" here is to be understood in a sacrificial rather than in an experimental sense. It has reference to the Christian’ s right to stand in the holy presence of God in unclouded peace. Our title so to do is as valid now as it will be when we are glorified, for that title rests alone on the sacrificial work of our Substitute, finished on the cross. It rests on something altogether external to ourselves, altogether apart from what God’ s sovereign grace works in us or through us, either when we first believe or afterwards. We are precious in the sight of God according to the preciousness of Christ: see Ephesians 1:6, John 17:22, 23. Yet, let it be added that, this perfect objective sanctification (our consecration to God by Christ) in no wise renders the less requisite our need of being constantly cleansed, experimentally, by the Spirit’ s use of the Word: John 13:10, 1 Peter 1:2 etc.  

Those perfected by the "one offering" of Christ are "them that axe sanctified," or more literally, simply "the sanctified," the reference being to those who were eternally set apart by the Father (Jude 1). The persons of the elect are variously designated in this epistle. They are referred to as "heirs of salvation" (Heb. 1:14), "sons" (Heb. 2:10), "brethren" of Christ, (Heb. 2:12), "partakers of the heavenly calling" (Heb. 3:1), "heirs of promise" (Heb. 6:17), "the house of Israel" and "of Judah" (Heb. 8:8); but here "the sanctified," because the Spirit’ s object in the whole of this passage is to trace everything to its originating source, namely, the imperial will of a sovereign God.  

  

  

Combined Bible: Heb 10:15-18

  

(Hebrews 10:15-18)   

The verses which are now to be before us bring to a close the principal argument which the apostle was setting before the Hebrews; that which follows, partakes more of the nature of a series of exhortations, drawn from the thesis which had previously been established. The immeasurable superiority of Christianity over Judaism, seen in the glorious person of our great High Priest and the perfect efficacy of His sacrifice, had been fully demonstrated. "Here we are come unto a full end of the dogmatical part of this epistle, a portion of Scripture filled with heavenly and glorious mysteries, the light of the church of the Gentiles, the glory of the people Israel, the foundation and bulwark of faith evangelical" (John Owen). Immediately afterward that eminent expositor added, (words which most suitably express the writer’ s own sentiments) the following:—   

"I do therefore here, with all humility, and sense of my own weakness and utter inability for so great a work, thankfully own the guidance and assistance which hath been given to me in the interpretation of it, so far as it is, or may be of use unto the church, as a mere effect of sovereign and undeserved grace. From that alone it is, that having many and many a time been at an utter loss as to the mind of the Holy Spirit, and finding no relief in the worthy labors of others, He hath graciously answered my poor, weak supplications, in supplies of the light and evidence of truth."  

The relation of our present passage to what has been before us in the last article is this: in verses 11-14 the perfection of Christ’ s sacrifice is declared: first, comparatively in 11-14, and then singly in 14; while in verses 15-17 a further proof or confirmation of this is given from the Old Testament Scriptures. So efficacious was the mediatorial work of Christ that, "by one offering He hath perfected forever them that are sanctified." Said the Puritan Charnock, "That one offering was of such infinite value that it perfectly purchased the taking away of sin, both in the guilt, filth, and power, and was a sufficient price for all the grace believers should need for their perfect sanctification to the end of the world. There was the satisfaction of His blood for the removal of our guilt, and a treasure of merit for the supply of our grace" (Volume 5, p. 231).  

There is a further link between our preceding portion and the present one. In verse 14 the apostle had declared "For by one offering He hath perfected forever them that are sanctified," now he describes those marks by which the "sanctified" are to be identified. Unto those who really value their souls and are deeply concerned about their eternal destiny, this is a vitally important consideration. How may I know that I am one of that favored company for whom the incarnate Son of God offered Himself a sacrifice for sin? What clear and conclusive evidence do I possess that I am among the "sanctified?" Answer to these weighty questions is furnished in the verses which we are now to ponder. May each reader join with the writer in begging God to grant him an honest heart and a discerning eye to see whether or no they describe what has been actually made good in his own experience.  

"Whereof the Holy Spirit also is a witness to us: for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin" (verses 15-18). There are two parts to the assertion made in verse 14: first, "them that are sanctified’’ ; second, such are "perfected forever." In the proof-text which the apostle here gives, both of these are found, though in the inverse order: the "sanctified" are they in whose hearts God puts His laws; those who are "perfected forever" are they whose sins God remembers no more.  

"Whereof the Holy Spirit also is a witness to us" (verse 15). "The foundation of the whole preceding discourse of the apostle, concerning the glory of the priesthood of Christ, and the efficacy of His sacrifice, was laid in the description of the new covenant, whereof He was the Mediator, which was confirmed and ratified by His sacrifice, as the old covenant was by the blood of bulls and goats (Heb. 9:10-13). Having now abundantly proved and demonstrated what he designed concerning them both, His priesthood and His sacrifice, He gives us a confirmation of the whole, from the testimony of the Holy Spirit, in the description of that covenant which he had given before. And because the crisis to which he had brought his argument and disputation, was, that the Lord Christ, by reason of the dignity of His person and office, with the everlasting efficacy of His sacrifice, was to offer Himself but once, which virtually includes all that he had before taught and declared, including in it an immediate demonstration of the insufficiency of all those sacrifices which were often repeated, and consequently their removal out of the church; he returns unto those words of the Holy Spirit for the proof of this particular also" (J. Owen).  

"Whereof the Holy Spirit also is a witness to us" (verse 15). Three questions are suggested by these words. First, unto what is the Holy Spirit a "Witness?" Second, what is the "also" to be connected with— who else has witnessed to the same thing? Third, how does the Holy Spirit "witness?" Let us, then, seek answers to these queries.  

Unto what is it that the Holy Spirit is here said to be a "Witness?" If we go back no farther than the preceding verse, the answer would be, unto the fact that the one satisfaction which has been made by the Redeemer secures the eternal perfection of all who are sanctified; what follows in verses 16-18 bears this out. Nevertheless, we are persuaded that it is necessary to look farther afield if we are to obtain the deeper and fuller answer. The satisfaction made by the Redeemer was the fulfilling of the Divine "will," the performing of that which had been stipulated in the everlasting covenant; and it is of that the whole context is speaking. The Holy Spirit was present when that wondrous compact was made between the Father and the Mediator, and through Jeremiah He made known a part of its glorious promises. The proof of this will become clearer as we advance.  

Second, "whereof the Holy Spirit also is a witness to us" looks back to verse 9. There we have the testimony of the Son unto the eternal decree which God had made, and which He had come to execute; here (in verses 17, 18) that of the Spirit to what the Father had promised the Mediator He would do unto His covenant people. Thus, we may here behold the three persons of the Godhead concurring. Yet there is such a fullness to the words of Scripture that we do not think what has just been pointed out exhausts the scope of this word "also." The leading thought of the context (and of the epistle) is the sufficiency, finality, and efficacy of the one sacrifice of Christ. That was "witnessed" to when the Mediator "sat down on the right hand of God" (verse 12); and the Holy Spirit is also a witness to us of the same blessed fact by means of His work of sanctification in the hearts and minds of those for whom Christ died.  

As to how the Spirit witnesses to us, the first method is by means of the written Word; specifically, by what He gave out by the prophet Jeremiah. The apostle had argued the sufficiency of Christ’ s sacrifice from its singularity (verse 12), in contrast from the many sacrifices of Judaism (verse 11); and the finality of it from the fact that He was now "sat down," indicating that His work of oblation was finished. To this the Hebrews might object that what the apostle had pointed out were but plausible reasonings, to which they could not acquiesce unless they were confirmed by the clear testimony of Scripture; and therefore did he now quote once more from the memorable prophecy of Jeremiah 31, which clearly established the conclusions he had drawn. How the terms of that prophecy ratified his deductions will appear in the sequel.  

"Whereof the Holy Spirit also is a witness to us." As we have seen, the first reference here is to what is recorded in Jeremiah 31:31-34. The Holy Spirit is the Author of the Scriptures, for "The prophecy came not at any time by the will of man, but holy men of God spake moved by the Holy Spirit" (2 Pet. 1:21). But more, the Holy Scriptures are also the testimony of the Holy Spirit because of His presence and authority in them continually. As we read the written Word, we are to recognize the voice of the Spirit of truth speaking to us immediately out of them. As we do this, we shall recognize that Word as the final court of appeal in all matters of conduct. That Word alone is that whereunto our faith is to be resolved.  

"Whereof the Holy Spirit is also a witness to us." The last two words need to be carefully observed in these days, when there are so many who (under the guise of "rightly dividing the Word") would rob the children of God of a part of their needed bread— let the reader be much on his guard against such men. What the prophet Jeremiah gave out was for the people of God in his day. True, and hundreds of years later the apostle did not hesitate to say that what Jeremiah wrote was equally "to us"; note particularly, not only "for" us, but "to us"! The whole of God’ s Word, beginning to end, was written for the good of His people until the end of the world.  

But further, the Holy Spirit is not only a Witness unto us of the everlasting covenant and of the efficacy of Christ’ s offering through the written Word objectively, but also by His application of that Word to us subjectively. As said the apostle unto the Corinthians, "Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart" (2 Cor. 3:3). A cause is known by its effects, a tree by its fruits; so the value and virtue of Christ’ s sacrifice are witnessed to us by the Spirit through the powerful workings of His grace on our hearts. Every grace implanted by the Spirit in the Christian’ s soul was purchased by the obedience and blood of Christ, and are living evidences of the worth of them.  

"For after that He had said before" (verse 15). The particular proof-text from Jeremiah which the apostle was about to quote is prefaced by these words of his own, as also is the clause "saith the Lord" in the next verse the apostle’ s language. If it be asked, what was it that was said "before?" the answer is, "This is the covenant that I will make with them." If it be inquired, what is that which is said after? even this: "I will put My laws into their hearts" etc. The particular point to be observed is, that these Divine mercies of God’ s putting His laws into our hearts and forgiving our sins, are the immediate fruits of Christ’ s sacrifice, but more remotely, are the fulfillment of God’ s covenant-promises unto the Mediator.  

The everlasting covenant which God made with Christ is the ground of all the good which He does to His people. Proof of this statement is supplied in many a scripture, which is little pondered in these days. For example, in Exodus 6:5 we find Jehovah saying to Moses, "

Combined Bible: Heb 10:19-22

to God   

(Hebrews 10:19-23)   

The verses which are now to engage our attention contain the apostle’ s transition from the doctrinal to the practical part of the epistle, for privileges and duties are never to be separated. Having at great length discoursed upon the priestly office of Christ in the foregoing part of the epistle, he now sums up in a few words the scope and substance of a!l he had been saying (verses 19-21), and then draws the plain inference from the whole (verse 22). Like a wise master-builder, he first digs till he comes to the foundation, and then calls himself and others to build upon it with confidence. Having demonstrated the vast superiority of Christianity over Judaism, the apostle now exhorts his Christian readers to avail themselves of all their blessed advantages and enjoy the great privileges which have been conferred upon them.  

"The apostle’ s great argument is concluded, and the result is placed before us in a very short summary. We have boldness to enter into the holiest by the blood of Jesus, by a new and living way; and we have in the heavenly sanctuary a great Priest over the house of God. All difficulties have been removed, perfectly and forever. We have access; and He who is the way is also the end of the way; He is even now our great Priest, interceding for us, and our all-sufficient Mediator, providing us with every needful help.  

"On this foundation rests a threefold exhortation. 1. Let us draw near with a true heart, in the full assurance of faith. 2. Let us hold fast the profession of hope without wavering. 3. Let us consider one another to provoke unto love and to good works, laboring and waiting together, and helping one another in the unity of brethren. Faith, hope, and love— this is the threefold result of Christ’ s entrance into heaven, spiritually discerned. A believing, hoping, and loving attitude of heart corresponds to the new covenant revelation of Divine grace" (Adolph Saphir).  

"In these words the apostle enters on the last part of the epistle, which is wholly hortatory. For though there be some occasional intermixtures of doctrine consonant to those which are insisted on before, yet the professed design of the whole remainder of the epistle is to propose to, and press on the Hebrews such duties of various sorts, as the truths he had insisted on, do direct unto, and make necessary to all that believe. And in all his exhortations there is a mixture of the ground of the duties exhorted to, of their necessity, and of the privilege which we have in being admitted to them, and accepted with them, all taken from the priesthood and sacrifice of Christ, with the effects of them, and the benefits which we receive thereby" (John Owen).  

The same order of Truth may be clearly seen in other epistles of the apostle Paul. In Romans, the first eleven chapters are devoted to doctrinal exposition, the next four being practical, setting forth the Christian’ s duties: see Romans 12:1. Likewise in Ephesians: the first three chapters set forth the sovereign grace of God, the last three the Christian’ s responsibilities: see Hebrews 4:1. From this the teacher and preacher may gather important instruction, showing him how to handle the Word, so that the whole man may be edified. The understanding needs to be enlightened, the conscience searched and comforted, the heart inflamed, the will moved, the affections well ordered. Nothing but doctrine, will produce a cold and conceited people; nothing but exhortation, a discouraged and ill-instructed people.  

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus" (verse 19). "The preceding part of this epistle has been chiefly occupied with stating, proving, and illustrating some of the grand peculiarities of Christian doctrine: and the remaining part of it is entirely devoted to an injunction and enforcement of those duties which naturally result from the foregoing statements. The paragraph verses 19-23, obviously consists of two parts:— a statement of principles, which are taken for granted as having been fully proved; and an injunction of duties grounded on the admission of these principles" (J. Brown).  

The great privilege which is here announced unto Christians is that they may draw near unto God as accepted worshippers. This privilege is presented under a recapitulation of the principal points which the apostle had been treating of, namely, first, Christians have liberty to enter the presence of God (verse 19). Second, a way has been prepared for them so to do (verse 20). Third, a Guide is provided to direct them in that way (verse 21). These three points are here amplified by showing the nature of this "liberty": it is with "boldness," to enter the presence of God, and that by virtue of Christ’ s blood. The "way" is described as a "new" and "living" one, and it is ready for our use because Christ has "consecrated" it. The "Guide" is presented by His function, "priest"; His dignity, "great"; His authority, "over the house of God."  

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." To "enter into the holiest" is, as verse 22 shows, to "draw near" unto God in Christ, for "no one cometh unto the Father but by Him" (John 14:6). The "Holiest" here is only another name for Heaven, the dwelling-place of God, being designated so in this instance because the holy of holies in the tabernacle and the temple was the type thereof. This is established by what was before us in Hebrews 9:24, "For Christ is not entered into the holy places made with hands, the figures of the true; but into heaven itself." It is most blessed to link with Hebrews 10:19 what is said in Hebrews 9:12: "by His own blood He entered in once into the holy place"; the title of the members of His body for entering in the Sanctuary on high, is the same as that of their Head’ s!  

The boldness to "enter into the holiest" which is spoken of in our text is not to be limited to the Christian’ s going to heaven at death or at the return of the Savior, but is to be understood as referring to that access unto God in spirit, and by faith, which he now has. Here again we see the tremendous contrast from the conditions obtaining under the old and the new covenants. Under Judaism as such, the Israelites were rigidly excluded from drawing nigh unto Jehovah; His dwelling-place was sealed against them. Nay, even the Levites, privileged as they were to minister in the tabernacle, were barred from the holy of holies. But now the right has been accorded unto all who partake of the blessings of the new covenant, to enjoy free access unto God, to draw near unto His throne as supplicants, to enter His temple as worshippers, to sit at His table as happy children.  

Most blessedly was this set forth by Christ in the close of that remarkable parable in Luke 15. There we find the prodigal— having "come to himself"— saying, "I will arise and go to my Father." He arose and went, and where do we find him? Outside the door, or looking in at the window? No, but inside the House. Sovereign grace had given him boldness to "enter." And why not? Having confessed his sins, he had received the "kiss" of reconciliation, and the "best robe" had been placed upon him, and thus he was fitted to enjoy the Father’ s house. In perfect accord with our Lord’ s teaching in that parable, we have been told here in Hebrews 10 that "by one offering He hath perfected forever them that are sanctified," and because of this, God has put His laws into their hearts, written them upon their minds, and avowed that their sins and iniquities He would "remember no more."  

Here, then, is the force of the "therefore" in our present verse. Inasmuch as Christ’ s satisfaction has removed every legal obstacle, and inasmuch as the work of the Spirit in the Christian has made him "meet to be partaker of the inheritance of the saints in light" (Col. 1:12), there is not only nothing to hinder, but every reason and motive to induce us to draw near unto God and pour out our hearts before Him in thanksgiving, praise, and worship. In Hebrews 4:16 we are invited to "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need"; but here in Hebrews 10:19-22 it is worship which is more specifically in view— entrance into "the holiest," which was the place of worship and communion, see Numbers 7:89.  

A further word of explanation needs to be given on the term "boldness." Saphir rightly pointed out that this expression "must be understood here objectively, not subjectively, else the subsequent exhortation would be meaningless"; in other words, the reference is to something outside ourselves and not to a condition of heart. Literally, the Greek signifies "Having therefore, brethren, boldness for entrance into the holiest," and hence, some have rendered it "the right of entrance." Most probably the word is designed to point a double contrast from conditions under the old covenant. Those under it had a legal prohibition against entering the sacred abode of Jehovah, but Christians have a perfect title to do so. Again, those under Judaism were afraid to do so, whereas faith now perceives that we may come to God with the fullest assurance because He has accepted us "in the Beloved" (Eph. 1:6). There is no valid reason why we should hesitate to draw near unto our Father in perfect freedom of spirit.  

"By the blood of Jesus." This is the meritorious cause which procures the Christian’ s right of entrance into the "Holiest"— the place where all the tokens of God’ s grace and glory are displayed (Heb. 9:3, 4). The blood of the Jewish sacrifices did not and could not obtain such liberty of access into the immediate presence of God. The blood of Jesus has done so, both in respect unto God as an oblation, and in respect unto the consciences of believers by its application. As an oblation or sacrifice, the atonement of Christ has removed every legal obstacle between God and believers. It fulfilled the demands of His law, removed its curse, and broke down the "middle wall of partition"; in token whereof, the veil of the temple was rent in twain from the top to the bottom, when the Savior expired. So too the Holy Spirit has so applied the efficacy of the blood to the consciences of Christians that they are delivered from a sense of guilt, freed from their dread of God, and enabled to approach Him in a spirit of liberty.  

"By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh" (verse 20). This presents to us the second inducement and encouragement for Christians to avail themselves and make use of the unspeakable privilege which Christ has secured for them. In order to understand these verses, it is necessary to bear in mind that N.T. privileges are here expressed in the O.T. dialect. The highest privilege of fallen man is to have access unto the presence of God, his offended Lord and Sovereign: the only way of approach is through Christ, of whom the tabernacle (and the temple) was an illustrious type. In allusion to those figures Christ is here presented to our faith in a threefold view.  

First, as a gate or door, by which we enter into the Holiest. No sooner had Adam sinned, than the door of access to the majesty of God was bolted against him, and all his posterity, the cherubim with the flaming sword standing in his way (Gen. 3:24). But now the flaming sword of justice being quenched in the blood of the Surety (Zech. 13:7), the door of access is again wide open. The infinite wisdom of God has devised a way how His "banished" may be brought home again to His presence. (2 Sam. 14:14), namely, through the satisfaction of Christ.  

Second, to encourage us in our approaches to God in Christ. He is also presented to us under the figure of "a new and living way, which He hath consecrated for us." "Having told us that we have ‘ an entrance into the holiest,’ he now declares what the way is whereby we may do so. The only way into the holiest under the tabernacle was a passage with blood through the sanctuary, and then a turning aside of the veil. But the whole church was forbidden the use of this way, and it was appointed for no other end but typically, that in due time there should be a way opened unto believers into the presence of God, which was not yet prepared. And this the apostle describes. 1. From the preparation of it: ‘ which He hath consecrated.’ 2. From the properties of it: it was a ‘ new and living way.’ 3. From the tendency of it, which he expresseth, first, typically, or with respect unto the old way under the tabernacle: it was ‘ through the veil.’ Secondly, in an exposition of that type: ‘ that is, His flesh.’ In the whole, there is a description of the exercise of faith in our access unto God by Christ Jesus" (John Owen).  

In the previous verse it was declared that heaven has been opened unto the people of God. But here Christ is set forth more as the antitype of that "ladder" (Gen. 28:12, John 1:51), which, being set up on earth, reaches to heaven. In this respect Christ is styled "the Way, the Truth and the Life" (John 14:6), for He is the only true "way" which conducts unto God. That "way" is variously referred to in Scripture as the "way of life" (Prov. 10:17), the "way of holiness" (Isa. 35:8), the "good way" (Jer. 6:16), the "way of peace" (Luke 1:79), the "way of salvation" (Acts 16:17). All of these refer to the same thing, namely, the only path unto heaven. Christ Himself is that "way" in a twofold sense: first, when the heart turns away from every other object which competes for the first place in its affections, abandons all confidence in its own righteousness, and lays hold of the Savior. Second, when grace is diligently sought to take Christ as our Exemplar, following "His steps" in the path of unreserved and joyful obedience to God.  

The "way" to God is here said to be "a new and living" one. The word for "new" is really "newly slain," for the simple verb "occido" from which it is compounded signifies "to slay." The avenue of approach to God has been opened unto us because Christ was put to death in this way. But this word "new" is not to be taken absolutely, as though this "way" had no existence previously to the death of Christ, for all the O.T. saints had passed along it too. No, it was neither completely "new" as to its contrivance, revelation, or use. Why then is it called "new"? In distinction from the old way of life under the covenant of works, in keeping with the new covenant, because it was now only made fully manifest (Eph. 3:5), and because of its perennial vigor— it will never grow old.  

This "way" unto God is also said to be a "living" one, and this for at least three reasons. First, in opposition unto the way to God under Judaism, which was by the death of an animal, and was the cause of death unto any who used it, excepting the high priest. Second, because of its perpetual efficacy: it is not a lifeless thing, but has a spiritual and vital power in our access to God. Third, because of its effects: it leads to life, and effectually brings us thereunto. "It is called a living way, because all that symbolizes Christ must be represented as possessing vitality. Thus we read of Him as the living stone, the living bread, etc." (Adolph Saphir). Probably this epithet also looks to Christ’ s resurrection: though slain, the grave could not hold Him; He is now "alive for evermore," and by working in His people repentance, faith, and obedience, conducts them safely through unto life everlasting.  

This new and living way unto God has been "consecrated for us" by Christ. It is a path consecrated by Him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service of men" (A. Barnes). As Christ Himself is the "way," the meaning would be, that He has dedicated Himself for the use of sinners in their dealings with God— "for their sakes I sanctify Myself" (John 17:19). As the "way" is also to be regarded as the path which we are called upon to follow through this world as we journey to heaven, Christ has "consecrated" or fitted it for our use by leaving us an example that we should follow His steps— "when He putteth forth His own sheep, He goeth before them" (John 10:4).  

"The phrase ‘ consecrated for us’ giveth us to understand that Christ hath made the way to heaven fit for us, and this by His three offices. First, as a Priest, He hath truly dedicated it, and that by His own blood, as by the blood of sacrifices things were consecrated under the law. Christ by His blood has taken away our sins, which made the way to heaven impassible. Second, as a Prophet, He hath revealed and made known this way to us. This He did while He was on earth, by Himself; and since His taking into heaven, He hath done it by His ministers (Eph. 4:11). Third, as a King, He causes the way to be laid out, fenced in, and made common for all His people; so as it may well be styled the King’ s highway" (William Gouge).  

"Through the veil, that is to say, His flesh." It is through the humanity of Christ that the way to heaven has been opened, renewed and consecrated. But prior to His death, the very life which was lived by the man Christ Jesus only served to emphasize the awful distance which sinners were from God, just as the beautiful veil in the tabernacle shut out the Israelite from His presence. Moreover, the humanity of Christ was a sin-bearing one, for the iniquities of His people had all been imputed to Him. While, then, the flesh of Christ was uncrucified, proof was before the eyes of men that the curse was not abolished. As long as He tabernacled in this world, it was evident that sin was not yet put away. The veil must be rent, Christ must die, before access to God was possible. When God rent the veil of the temple, clear intimation was given that every hindrance had been removed, and that the way was opened into His presence.  

"And having an High Priest over the house of God" (verse 21). Here is the third great privilege of the Christian, the third inducement which is presented to him for approaching unto God, the third character in which Christ is presented unto faith. Whereas it might be objected that though the door be opened and a new and living way consecrated, yet we are too impotent to walk therein, or too sinful to enter into the holiest; therefore, to obviate this, Christ is now set forth as Priest over the house of God. O what encouragement is here! As Priest Christ is "ordained for men in things pertaining to God" (Heb. 5:1). He is a living Savior within the veil, interceding for His people, maintaining their interests before the Father.  

"And having an High Priest over the house of God." The opening "And" shows that the contents of this verse form a link in the chain begun in verse 19, so that they furnish a further ground to help us in approaching unto God. The next word "having," while not in the Greek, is obviously understood, and as the principal verb (needed to complete the sentence) is fetched from verse 19. The adjective should be rendered "great" and not "high": it is not a relative term, in comparison with other priests; but an absolute one, denoting Christ’ s dignity and excellency: He is "great" in His person, in His worthiness, in His position, in His power, in His compassion.  

To show for whom in particular Christ is the great Priest, it is here added "over the house of God." "The apostle doth not here consider the sacrifice of Christ, but what He is and doth after His sacrifice, now that He is exalted in heaven; for this was the second part of the office of the high priest. The first was to offer sacrifice for the people, the other was to take the oversight of the house of God: see Zechariah 3:6, 7— Joshua being an eminent type of Christ" (John Owen). The "house of God" represents the whole family of God both of heaven and earth: compare Hebrews 3:6. The church here below is what is first comprised in this expression for it is unto it that this encouragement is given, and unto whom this motive of drawing nigh is proposed. But as it is in the heavenly sanctuary that Christ now ministers, and into which we enter by our prayers and spiritual worship, so the "house of God" includes both the church militant and the church triumphant.  

When it is said that Christ is "over the house of God," it is His headship, lordship, authority, which is in view. The Lord Christ presides over the persons, duties, and worship of believers. In that all their acceptable worship is of His appointment; in that He assists the worshippers by His Spirit for the performance of every duty; in that He directs the government of the church, ordains its officers, and administers its laws; in that He makes their service acceptable with God. He is King in Zion, wielding the scepter, protecting the interests of His church, and, according to His pleasure, overthrowing its enemies. It is the Lord who adds to the church those who are to be saved. He is the alone Head, and as the wife is to be subject to her husband in all things, so the members of Christ’ s mystical body are to own no other Lord. From Him we are to take our orders; unto Him we must yet render an account.  

"Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (verse 22). Having described the threefold privilege which Christians have been granted, the apostle now points out the threefold duty which is entailed; the first of which is here in view, namely, to enter the Holiest, to draw near unto God, as joyful worshippers. To "draw near" unto God is a sacerdotal act, common to all the saints, who are made priests unto God" (Rev. 1:6): the Greek word expressing the whole performance of all Divine worship, approaching unto the Most High to present their praises and petitions, both publicly and privately.  

"To draw near to God is an act of the heart or mind, whereby the soul, under the influence of the Spirit, sweetly, and irresistibly returns to God in Christ as its only center of rest. There is a constant improvement of the merit and mediation of Christ in every address made to the Majesty on high. The believer, as it were, fixes himself in the cleft of the Rock of ages; he gets into the secret place of the blessed stair, by which we ascend unto heaven; and then he lifts up his voice in drawing near to God, by the new and living way. He says with David ‘ I will go unto the altar of God, unto God my exceeding joy.’ And if God hides His face, the soul will wait, and bode good at His hand, saying, ‘ hope thou in God, for I shall yet praise Him: He will command His loving kindness in the daytime, and in the night His song shall be with me.’ And if the Lord smiles and grants an answer of peace, he will not ascribe his success to his own faith or fervor, but unto Christ alone" (Condensed from Eben. Erskine, 1733).  

"Let us draw near with a true heart in full assurance of faith." This is the requisite manner in which we must approach unto God. It is not sufficient to assume a reverent posture of body, or worship with our lips only; nor is God honored when we give way to unbelief. A "true heart" is opposed to a double, doubting, distrustful, and hypocritical heart. All dissimilation is to be avoided in our dealings with Him who "trieth the hearts and the reins" and "whose eyes are like a flame of fire."  

God desireth truth in the inward parts, and therefore, "Son, give Me thine heart" (Prov. 23:26) is His first demand upon us. Nothing short of this will ever satisfy Him. But more; there must be "a true heart": a sincere, genuine, honest desire and determination to render unto Him that which is His due. We cannot impose upon Him. Beautiful language designed for the ears of men, or emotional earnestness which is only for effect, does not deceive God. "God is spirit; and they that worship Him, must worship in spirit and in truth" (John 4:24). How this condemns those who rest satisfied with the mere outward performance of duty, and those who are content to substitute an imposing ritual for real heart dealings with God! O to be able to say with David, "with my whole heart have I sought Thee."  

"In full assurance of faith": which means, negatively, without doubting or wavering; positively, with unshaken confidence— not in myself, nor in my faith, but in the merits of Christ, as giving the unquestionable title to draw near unto the thrice holy God. "Full assurance of faith" points to the heart resting and relying upon the absolute sufficiency of the blood of Christ which was shed for my sins, and the efficacy of His present intercession to maintain my standing before God. Faith looks away from self, and eyes the great Priest, who takes my feeble praise or petitions, and, purifying and perfuming them with His own sweet incense (Rev. 8:3, 4), renders them acceptable to God. But let not Satan deter any timid child of God from drawing near unto Him because fearful that he neither possesses a "true heart" or "full assurance of faith." No, if he cannot consciously come with them, then let him earnestly come unto the throne of grace for them.  

"Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." Here we have a description of the characters of those who are qualified or fitted to enter the Holiest. A twofold preparation is required in order to draw near unto God: the individual must have been both justified and sanctified. Here those two Divine blessings are referred to under the typical terms which obtained during the old covenant.  

"Having your hearts sprinkled from an evil conscience." The Jewish cleansing or "sprinkling" with blood related only to that which was eternal, and could not make the conscience perfect (Heb. 9:9); but the sacrifice of Christ was designed to give peace to the troubled mind and confidence before God. An "evil conscience" is one that accuses of guilt and oppresses because of unpardoned sin. It is by the exercise of faith in the sufficiency of the atoning blood of Christ— the Spirit applying experimentally its efficacious virtue— the conscience is purged. "Being justified by faith, we have peace with God" (Rom. 5:1): we are freed from a sense of condemnation, and the troubled heart rests in Christ.  

"And our bodies washed with pure water." This figurative language is an allusion to the cleansing of the priests when they were consecrated to the service of God (Ex. 29:4). The antitypical fulfillment of this is defined in Titus 3:5 as "the washing of regeneration and renewing of the Holy Spirit." But here the emphasis is thrown on the outward effects of regeneration upon the daily life of the believer. We need both an internal and an external purification; therefore are we exhorted, "let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). The sanctity of the body is emphatically enjoined in Scripture: see Romans 12:1; 1 Corinthians 6:16, 20.  

The whole of this 22nd verse contains most important teaching on the practical side of communion with God. While the first reference in the cleansing of the conscience and the washing of the body be to the initial experience of the Christian at his new birth, yet they are by no means to be limited thereto. There is a constant cleansing needed, if we are to consciously draw near to the holy God. Daily do we need to confess our sins, that we may be daily pardoned and "cleansed from all unrighteousness" (1 John 1:9). An uneasy conscience is as real a barrier to fellowship with Jehovah, as ceremonial defilement was to a Jew. So too our walk needs to be incessantly washed with the water of the Word (John 13). The Levitical priests were not only washed at the time of induction into their holy office, but were required to wash their hands and feet every time they entered the sacred sanctuary (Ex. 30:19, 20).  

It is just at this very point that there is so much sad failure today. There is so little exercise of heart before God; so feeble a realization of His high and holy requirements; so much attempting to rush into His presence without any previous preparation. "Due preparation, by fresh applications of our souls unto the efficacy of the blood of Christ for the purification of our hearts, that we may be meet to draw nigh to God, is required of us. This the apostle hath special respect to, and the want of it is the bane of public worship. Where this is not, there is no due reverence of God, no sanctification of His name, nor any benefit to be expected unto our own souls" (John Owen).  

  

  

Combined Bible: Heb 10:23-24

Perseverance   

(Hebrews 10:23, 24)   

The verses which are now to be before us are a continuation of those which we pondered in our last article, the whole forming a practical application to the doctrine which the apostle had been expounding in the body of this Epistle. In verses 17-21 a summary is given of the inestimable blessings and privileges which Christ has secured for His people, namely, their sins and iniquities being blotted out from before the face of the Judge of all (verses 17, 18), the title to approach unto God as acceptable worshippers (verses 19-21), the Divine provision for their spiritual maintenance: a great Priest over the house of God (verse 21). Then, in verses 22-24 the duties and responsibilities of Christians are briefly epitomized, and that, in such terms as we may the better perceive the intimate connection between the results secured by the great Oblation and the corresponding obligations on its beneficiaries.  

The passage we are now engaged with is a hortatory one. As we pointed out in our last, the method which is generally followed by the Holy Spirit is to first display the riches of Divine grace, and then to set forth the response which becomes its objects. So it is here. All that is found in verses 22-24 looks back to and derives its force from the "therefore" at the beginning of verse 19. There is a threefold privilege named: Divine grace has given freedom unto all Christians to approach the heavenly mercy-seat (verse 19); it has bestowed this title through Christ’ s having "consecrated" for them the way into God’ s presence (verse 20); and this blessing is permanent, because there abides a great Priest to mediate for them (verse 21). Agreeing thereto, there is a threefold responsibility resting upon the saint, set forth thus: "let us draw near" (verse 22), "let us hold fast the profession of our faith" (verse 23), "let us consider one another to provoke unto love" (verse 24).  

The first part of this threefold exhortation matches the first blessing named in the preceding verses: because the all-sufficient sacrifice of Christ has made a perfect and effectual atonement for all the sins of His people, (thereby removing the one great legal barrier which excluded them from the presence of the thrice Holy One), let them freely draw near unto their reconciled God, without fear or doubting. The second part of this exhortation agrees with the second great blessing specified: since Christ has "consecrated for us" a new and living way in which to walk, having left us an example that we should follow His steps, "let us hold fast the profession of our faith without wavering." The third member of the composite exhortation corresponds to the third privilege enumerated: since we have a great Priest over the house of God, "let us consider one another to provoke unto love and good works," and thus conduct ourselves becomingly as in His house.  

The order in the three parts of this exhortation calls for our closest attention. The first, treats of our relation to God: the worshipping of Him in spirit and in truth, and in order to do this, the maintaining of a good conscience and the separating of ourselves from all that pollutes. The second, deals with our conduct before men in the world: the refusal to be poisoned by their unbelief and lawlessness, and this by a steady perseverance in the path of duty. The third, defines our responsibility toward fellow-Christians: the mortifying of a selfish spirit, by keeping steadily in view the highest welfare of our brethren and sisters, seeking to encourage them by a godly example, and thus stirring them up unto holy diligence and zeal both God-ward and man-ward. Thus we may see how very comprehensive is the scope of this exhortation, and admire its beautiful arrangement. How much we often miss through failing to carefully note the connection of Scripture!  

"Let us hold fast the profession of our faith without wavering: For He is faithful that promised" (verse 23). There is some uncertainty as to the Greek here: some manuscripts having "faith" others "hope"; both the R.V. and Bag. Inter. have "the confession of our (the) hope." It seems to us that the A.V. is to be preferred, for while it is true that if we adopt the alternative, we then have "faith" verse 22, "hope" in verse 23, and "love" in verse 24, yet this is more than offset by the weighty fact that perseverance in the faith is the theme which is steadily followed by the apostle not only throughout the remainder of this 10th chapter, but also throughout the 11th. We shall therefore adhere to our present version, excepting that "confession" is preferable to "profession."  

"Let us hold fast the profession of faith without wavering." The duty here pressed is the same as that which the apostle has spoken of in each parenthesis in his argument (compare Hebrews 2:13; 3:6 to Hebrews 4:12; 5:11 to 6:20): the doctrinal section giving force and power unto it. "Faith is here taken in both the principal acceptations of it, namely, that faith whereby we believe, and the faith or doctrine which we do believe. Of both which we make the same profession: of one, as the inward principle; of the other, as the outward rule. This solemn profession of our faith is two-fold: initial, and by the way of continuation in all the acts and duties required thereunto. The first is a solemn giving up of ourselves unto Christ, in a professed subjection unto the Gospel, and the ordinances of Divine worship therein contained" (John Owen).  

"Let us hold fast the profession of faith without wavering." Three questions here call for consideration, namely: First, what is meant by "the confession of our faith?" Second, what is signified by "holding it fast?" Third, what is denoted by holding it fast "without wavering?" As the theme here treated of is of such vital importance, and as it is dealt with so very unsatisfactorily by many present-day preachers, we will endeavor to exercise double care as the Spirit is pleased to enable us.  

The "confession of our faith" is that solemn acknowledgment which is made by a person when he publicly claims to be a Christian. It is the avowal that he has renounced the world, the flesh, and the devil, for Christ. It is the declaration that he disowns his own wisdom, righteousness and will, and receives the Lord Jesus as his Prophet, Priest and King: his Prophet to instruct him in the will of God, his Priest to meet for him the claims of God, his King to administer in and over him the government of God. It is the owning that he hates sin and desires to be delivered from its power and penalty; that he loves holiness and longs to be conformed to the image of God’ s Son. It is the claiming that he has thrown down the weapons of his warfare against God, and has now completely surrendered to His just demands upon him. It is the testification that he is prepared to deny self, take up his cross daily, and follow that example which Christ has left him as to how to live for God in this world. In a word, it is the publishing abroad that he has from his very heart "received Christ Jesus the Lord" (Col. 2:6). And let it be said plainly and emphatically, that no one acknowledging less than this is scripturally entitled to be regarded as a Christian.  

"The apostle spends the whole remainder of the Epistle in the pressing and confirming of this exhortation, on a compliance wherewith the eternal condition of our souls doth depend. And this he doth, partly by declaring the means whereby we may be helped in the discharge of this duty; partly by denouncing the eternal ruin and sure destruction that will follow the neglect of it; and partly by encouragements from their own former experiences, and the strength of our faith; and partly by evidencing unto us, in a multitude of examples, how we may overcome the difficulty that would occur unto us in this way, with other various cogent reasonings; as we shall see, if God pleaseth, in our progress" (J. Owen).  

To "hold fast the confession of our faith" means to continue in and press forward along the path we profess to have entered; and that, notwithstanding all the threats of persecutors, sophistical reasonings of false teachers, and allurements of the world. Your very safety depends upon this, for if you deny the faith you are "worse than an infidel" who has never professed it. God plainly warns us that if after we have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, we are again entangled therein and overcome, then, "the latter end is worse with them than the beginning: For it had been better for them not to have known the way of righteousness, than, after they have known it to turn from the holy commandment delivered unto them" (2 Pet. 2:20, 21). It is one thing to make "confession of faith," it is quite another to "hold fast" the same; multitudes do the former, exceedingly few the latter. It is easy to avow myself a Christian, but it is most difficult indeed to live the life of one.  

Concerning the force of the Greek word rendered "hold fast," John Owen stated that there is included in the sense of it, "First, a supposition of great difficulty, with danger and opposition against this holding the profession of our faith. Second, the putting forth of the utmost of our strength and endeavors in the defense of it. Third, a constant perseverance in it, denoted by its being termed ‘ keep’ in 1 Corinthians 15:2: possess it with constancy." If our readers could only realize the mighty power and inveterate enmity of those enemies who are seeking to destroy them, none would deem such language too strong. Sin within is ever seeking to vanquish the Christian. The world without is constantly endeavoring to draw him away from the path of godliness. Our adversary the Devil is going about as a roaring lion, seeking whom he may devour. That wonderful allegory of Bunyan’ s, by no means overdrew the picture when he represented the pilgrim as being menaced by mighty giants and a dreadful Apollyon, which must either be slain by him, or himself be destroyed by them.  

Sad indeed is it to witness so many young professing Christians just starting out on their arduous journey to Heaven, being told that the words "He that endureth to the end shall be saved" apply not to them, but only to the Jews; and that while unfaithfulness on their part will forfeit some "millennial" crown, yet so long as they have accepted Christ as their personal Savior, no matter how they must indulge the flesh or fraternize with the world, Heaven itself cannot be missed. Little wonder that there is now such a deplorably low standard of Christian living among those who listen to such soul-ruinous error. Not so did teachers of the past, who firmly held the eternal security of Christ’ s redeemed, pervert that blessed truth. No, they preserved the balance, by insisting that God only preserved His people in the path of obedience to Him, and that they who forsake that path make it evident that they are not His people, no matter what their profession, and no matter what past "experience" they had.  

To illustrate what we have in mind, an article appearing in a recent issue of a periodical, on the subject of the security of a Christian, begins thus: "The person who believes in the Lord Jesus Christ as the one who died for all sin on the cross, and has accepted Him as his own personal Savior, is saved. And more, can never again, under any circumstances or conditions whatsoever, no matter what he may do or not do, be lost." Such an unqualified, unguarded, unbalanced statement as that is misleading, and dangerous to the highest degree; the more so, as nothing that follows in the article in any wise modifies it. But more: stated thus, it is unscriptural. God’ s Word says, "Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6). And again, "if ye live after the flesh, ye shall die" (Rom. 8:13); that is, die eternally, suffer the "second death," for "life" and "death" throughout the epistle of the Romans is eternal.  

Such a statement as the above (made thoroughly in good faith, we doubt not; yet by one who is the unwitting victim of a school of extremists) leaves completely out of sight the Christian’ s responsibility, yea, altogether repudiates it. Side by side with the blessed truth of Divine preservation, the Scriptures uniformly put the solemn truth of Christian perseverance. Are the Lord’ s people told that they are "Kept by the power of God through faith" (1 Pet. 1:5)? So are they also exhorted to "keep try heart with all diligence, for out of it are the issues of life" (Prov. 4:23); "Keep himself unspotted from the world" (James 1:27); "keep yourselves from idols" (1 John 5:21); "keep yourselves in the love of God" (Jude 21). And it is not honest to quote one class of these texts and not quote, with equal diligence and emphasis, the other.  

"Let us hold fast the profession of our faith without wavering." The one-sided teaching of a certain school today renders such an exhortation as this, as not only superfluous, but meaningless. If my only concern (as so many are now affirming) is to trust in the finished work of Christ, and rely upon the promise of God to take me to Heaven; if I have committed my soul and its eternal interests into the hands of God, so that it is now only His responsibility to guard and preserve me; then it is quite unnecessary to bid me guard myself. How absurd are the reasonings of men, once they depart from the Truth! As well might I argue that because I have committed my body into the hands of God, and am counting upon Him to keep me in health, that therefore no matter how I neglect the laws of health, no matter what I eat or do not eat, He will infallibly preserve me from sickness and death. Not so; if I drink poison, I shall come to an untimely grave. Likewise, if I live after the flesh, I shall die.  

The apostles believed in no mechanical salvation. They busied themselves in "confirming the souls of the disciples and exhorting them to continue in the faith" (Acts 14:22). According to the lopsided logic of many teachers today, it is quite un-necessary to exhort Christians to "continue in the faith"; they will do so. But be not wise above what is written, and deem not yourselves to be more consistent than the apostles. They exhorted them all that with purpose of heart they would cleave unto the Lord" (Acts 11:23), yea, "persuaded them to continue in the grace of God" (Acts 13:43). The beloved Paul held no such views that, because his converts had been genuinely saved there was therefore no need for him to be any further concerned about their eternal welfare: rather did he send Timothy "to know your faith, lest by some means the Tempter have tempted you, and our labor be in vain" (1 Thess. 3:5). So Peter warned the saints, "Beware lest ye also, being led away with the error of the wicked fall from your own steadfastness" (2 Pet. 3:17).  

Should we be asked, Then do you no longer believe in the absolute and eternal security of the saints? Our answer is, We do, as it is set forth in Holy Writ; but we most certainly do not believe in that wretched perversion of it which has now become so current and popular. The Christian preservation set forth in God’ s Word is not merely a remaining on earth for some time after faith and regeneration have been produced, and then being admitted, as a matter of course, to Heaven, without a regard to the moral history of the intervening period. No, Christian perseverance is a continuing in faith and holiness, a remaining steadfast in believing and in bringing forth all the fruits of righteousness. It is persisting in that course which the converted one has entered: a perseverance unto the end in the exercise of faith and in the practice of godliness. Men who are influenced more by selfish considerations of their own safety and security, than they are with God’ s commands and precepts, His honor and glory, are not Christians at all.  

The balance between Divine preservation and human perseverance was well presented by John Owen when he wrote, "It is true our persistency in Christ doth not. as to the issue and event, depend absolutely on our own diligence. The unalterableness of our union with Christ, on the account of the faithfulness of the covenant of grace, is that which doth and shall eventually secure it. But yet our own diligent endeavor is such an indispensable means for that end, as that without it, it will not be brought about. Diligence and endeavor in this matter are like Paul’ s mariners, when he was shipwrecked at Melita. God had before given him the lives of all that sailed with him in the ship (Acts 27:24), and he ‘ believed that it should be even as God had told him.’ So now the preservation of their lives depended absolutely on the faithfulness and power of God. But yet, when the mariners began to fly out of the ship, Paul tells the centurion that, unless the men stayed, they could not be saved (verse 31). But what need he think of ship-men, when God had promised and taken upon Himself the preservation of them all? He knew full well that He would preserve them; but yet that He would do so by the use of means.  

"If we are in Christ, God hath given us the lives of our souls, and hath taken upon Himself, in His covenant, the preservation of them. But yet we may say, with reference unto the means that He hath appointed, when storms and trials arise, unless we use our diligent endeavors, we cannot be saved. Hence are the many cautions which are given, not only in this epistle, wherein they abound, but in other places of scripture also, that we should take heed of apostasy and falling away; as ‘ let him that thinketh he standeth, take heed lest he fall’ (1 Cor. 10:12), ‘ Hold that fast which thou hast, that no man take thy crown’ (Rev. 3:11)... consider what it is to ‘ abide in Christ’ : what watchfulness, what diligence, what endeavor, are required thereunto. Men would have it to be a plant that needs neither watering, manuring, nor pruning, but one which will thrive alone of itself. Is it any wonder if we see so many either decaying or unthrifty professors? and so many that are utterly turned off from their first engagements!" (Vol. 25, pages 171-173).  

From the last two sentences quoted above, we may perceive that the same evil against which we are here contending— a carnal security, which Scripture nowhere warrants— had an existence in the palmy days of the Puritans. Verily there is no new thing under the sun! Nearly three hundred years ago that faithful teacher and prince of expositors had to protest against the one-sided perversion of the precious truth of the Divine preservation of the saints. But no wonder: the devil plainly revealed his methods when he pressed upon Christ the Divine promise that God had given His angels charge to "bear Thee up," but the Savior refused to recklessly ignore the requirements of self-preservation! From John Calvin’ s comments upon John 8:31 we extract the following: "If, therefore, we wish that Christ should reckon us to be His disciples, we must endeavor to persevere."  

Scripture, not logic, is our rule of faith; and not one or two statements taken out of their contexts, but the whole analogy of faith. Error is truth perverted, truth distorted, truth out of proportion. To short-sighted human reason there appears to be a clash between Divine justice and Divine mercy, between God’ s sovereignty and man’ s responsibility, between law and grace, between faith and good works; but he who is really taught of the Spirit, is enabled to discern their perfect consistency. "As sorrowful, yet always rejoicing" (2 Cor. 6:10) is a puzzling paradox to the carnal mind. To read that the Son makes His people "free," and yet that He requires them to "take His yoke" upon them, is an enigma unto many. To "rejoice with trembling" (Ps. 2:11) seems a contradiction in terms to some carping minds. No less contradictory appears God’ s promise to keep His people, and His requiring to keep themselves under pain of eternal damnation. Yet the last mentioned are just as consistent as are the other things referred to throughout this paragraph.  

"For He is faithful that promised." At first glance it is not very easy perhaps to perceive the precise relation of these words to the preceding exhortation: that they are added by way of encouragement seems fairly obvious, for the more that we spiritually ponder the veracity of the Promiser, the more will our faith be strengthened; the more we realize that we have to do with One who cannot lie, the greater confidence shall we have in His Word. Instead of being unduly occupied with the difficulties of the way, we need to look off unto Him who has so graciously given us His "exceeding great and precious promises" (2 Pet. 1:4) to cheer and gladden us. Yet this hardly explains the immediate connection between the two parts of this verse, nor does it answer the question as to whether or not any particular promise is here in view.  

"For He is faithful that promised." Perhaps the bearing which these words have upon the preceding injunction has been brought out as well by A. Barnes as any. "To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that He had said. The argument here is, (1) That since God is so faithful to us, we ought to be faithful to Him. (2) The fact that He is faithful is an encouragement to us. We are dependent on Him for grace to hold fast our profession. If He were to prove unfaithful, we should have no strength to do it. But this He never does; and we may be assured that all that He has promised He will perform. To the service of such a God, therefore, we should adhere without wavering."  

If we compare Hebrews 4:1 and Hebrews 6:15 light is cast upon what specific "promise" is here contemplated. In the former we read, "Let us therefore fear, lest a promise being left of entering into His rest, any of you should seem to come short of it"; in the latter we are told, "And so, after he (Abraham) had patiently endured (persevered) he obtained the promise." It is to be most particularly noted that all through this epistle "salvation" is viewed as a future thing. This is an aspect of salvation (a vitally important one too) which is mostly omitted from present-day preaching and teaching. In the Hebrews (as likewise in the epistles of Peter) the saints are contemplated as being yet in the wilderness, which is the place of testing and of danger. It is only those who diligently heed the solemn warning of Hebrews 3:12 who win through, "Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God."  

"And let us consider one another to provoke unto love and to good works" (verse 24). The opening "And" serves two purposes: it is a plain indication that the contents of this verse are closely related to what has just been before us; it is a pointed intimation that we ought to be as considerate and careful about the spiritual edification of other saints as we are of our own. Thus there are two things here which claim our consideration: the precise nature of the duty enjoined, and the connection between it and the exhortation of verse 23.  

"And let us consider one another." There are no fewer than eleven Greek words used in the N.T. which are all rendered by our one English term "consider": four of them being simple verbs, and seven of them compounds for the purpose of particular emphasis. The first signifies the serious observing of a matter: Acts 15:6; the second a careful deliberation: Hebrews 7:4; the third, to narrowly spy or investigate as a watchman: Galatians 6:1; the fourth, to turn a matter over in the mind: 2 Timothy 2:7. The first simple verb is compounded in Acts 12:12 and means to seriously consult with one’ s self about a matter. The second simple verb is compounded in Hebrews 13:7, and means to diligently review a thing. The fourth simple verb is compounded in Acts 11:6, and means to thoroughly weigh a matter so as to come to a full knowledge of it: this is the one used in our present text. In Mark 6:52 is a different compound: the disciples failed to compare things together. In Hebrews 12:3 another compound signifies to reckon up— all that Christ suffered. In John 11:50 is a similar compound: to reckon thoroughly. In Matthew 6:28 "consider the lilies" means to learn thoroughly so as to be instructed thereby. The practical lesson to be learned from all this is, that the things of God call for our utmost attention.  

"And let us consider one another:" let us diligently bear in mind and continually have in view the good of our fellow-pilgrims. The term "consider" is very emphatic, being the same as in Hebrews 3:1, where we are bidden to "Consider the Apostle and High Priest of our profession Christ Jesus." Here it signifies a conscientious care and circumspection over the spiritual estate and welfare of other Christians. They are brethren and sisters in Christ, members of the same family: a tie far nearer and dearer than any earthly one unites you to them and them to you. "Consider" not only their blessed relation to you, but also their circumstances, their trials, their temptations, their infirmities, their needs. Seek grace to be of service, of help, of blessing to them. Remember that they have their conflicts too, their discouragements, their falls: "Wherefore lift up the hands which hang down and the feeble knees" (Heb. 12:12).  

"And let us consider one another to provoke unto love and to good works." Here is expressed the chief design or end of our consideration for one another: it is to provoke or stir up unto the performance of duties; to strengthen zeal, to inflame affections, to excite unto godly living. We are to provoke one another by means of a godly example, by suitable exhortations, by unselfish acts of kindness. We are to fire one another "unto love," which is not a mere sentiment or natural affability, but a holy principle of action, which seeks the highest good of its object. Christian love is righteous, and never winks at sin; it is faithful, which shrinks not from warning or rebuking where such is necessary. "And good works" is to be the issue, the fruit, of godly love. "And this is love, that we walk after His commandments" (2 John 6).  

The relation between this exhortation in verse 24 and the one in verse 23 is very intimate. Love and good works are both the effects and evidences of the sincere confession of saving faith, and therefore a diligent attendance unto them is an essential means of constancy in our confession. Christian perseverance is nothing less than a continuance in practical godliness, in the path of obedience to Christ and love unto His brethren. Therefore are we called upon to watch over one another with a view to steadfastness in the faith and fruitfulness in our lives. No Christian liveth unto himself (Rom. 14:7): each one of us is either a help or a hindrance, a blessing or a curse unto those we associate with. Which is it? The Lord stir up both writer and reader to a more unselfish and loving concern for the spiritual good of those who are fellow-members of the same Body.  

  

  

Combined Bible: Heb 10:25-27

  

(Hebrews 10:25-27)   

We have now reached one of the most solemn and fear-inspiring passages to be found not only in this epistle, but in all the Word of God. May the Holy Spirit fit each of our hearts to approach it in that godly trembling which becomes those who have within their own hearts the seeds of apostasy. Let it be duly considered at the outset that the verses which are now to be before us were addressed not to those who made no profession of being genuine Christians, but instead, unto them whom the Spirit of truth owned as "holy brethren, partakers of the heavenly calling" (Heb. 3:1). Nevertheless, He now dehorts them from stepping over the brink of that awful precipice which was before them, and faithfully warns of the certain destruction which would follow did they do so. Instead of replying to this with arguments drawn from the eternal security of God’ s saints, let us seek grace to honestly face the terrible danger which menaces each of us while we remain in this world of sin, and to use all necessary means to avoid so fearful and fatal a calamity.  

In the past, dear reader, there have been thousands who were just as confident that they had been genuinely saved and were truly trusting in the merits of the finished work of Christ to take them safely through to Heaven, as you may be; nevertheless, they are now in the torments of Hell. Their confidence was a carnal one; their "faith," no better than that which the demons have. Their faith was but a natural one which rested on the bare letter of Scripture. It was not a supernatural one, wrought in the heart by God. They were too confident that their faith was a saving one, to thoroughly, searchingly, frequently, test it by the Scriptures, to discover whether or no it was brining forth those fruits which are inseparable from the faith of God’ s elect. If they read an article like this, they proudly concluded that it belonged to some one else. So cocksure were they that they were born again so many years ago, they refused to heed the command of 2 Corinthians 13:5 "Prove your own selves." And now it is too late. They wasted their day of opportunity, and the "blackness of darkness" is their portion forever.  

In view of this solemn and awful fact, the writer earnestly calls upon himself and each reader to get down before God and sincerely cry, "Search me, O God: reveal me to myself. If I am deceived, undeceive me ere it be eternally too late. Enable me to measure myself faithfully by Thy Word, so that I may discover whether or no my heart has been renewed, whether I have abandoned every course of self-will and truly surrendered to Thee; whether I have so repented that I hate all sin, and fervently long to be free from its power, loathe myself and seek diligently to deny myself; whether my faith is that which overcomes the world (1 John 5:4), or whether it be only a mere notional thing which produces no godly living; whether I am a fruitful branch of the vine, or only a cumberer of the ground; in short, whether I be a new creature in Christ, or only a painted hypocrite." If I have an honest heart, then I am willing, yea anxious to face and know the real truth about myself.  

Perhaps some readers are ready to say, I already know the truth about myself: I believe what God’ s Word tells me: I am a sinner, with no good thing dwelling in me; my only hope is in Christ. Yes, dear friend, but Christ saves His people from their sins. Christ sends His Holy Spirit into their hearts, so that they are radically changed from what they were previously. The Holy Spirit sheds abroad the love of God in the hearts of those He regenerates, and that love is manifested by a deep desire and sincere determination to please Him who loves me. When Christ saves a soul, He saves not only from Hell, but from the power of sin; He delivers him from the dominion of Satan, and from the love of the world; He delivers him from the fear of man, the lusts of the flesh, the love of self. True He has not yet completed this blessed work. True, the sinful nature is not yet eradicated, but one who is saved has been delivered from the dominion of sin (Rom. 6:14). Salvation is a supernatural thing, which changes the heart, renews the will, transforms the life, so that it is evident to all around that a miracle of grace has been wrought.  

Thus, it is not sufficient for me to ask have I repudiated my own righteousness, have I renounced all my good works to fit me for heaven, am I trusting alone to Christ? Many will earnestly and sincerely affirm these things, who yet give no evidence that they have passed from death unto life. Then what more is necessary for me to ascertain whether or no my faith be a truly saving one? This, there are certain things which "accompany salvation" (Heb. 6:9), things which are inseparable from it; and for these I must look, and be sure I have them. A bundle of wood that sends forth neither heat nor smoke, has no fire under it. A tree, which in summer, bears neither fruit nor leaves, is dead. So a faith which does not issue in godly living, in an obedient walk, in spiritual fruit, is not the faith of God’ s elect. O my reader, I beg you to diligently and faithfully examine yourself by the light of God’ s unerring Word. Claim not to be a child of Abraham, unless you do the works of Abraham (John 8:39).  

What is apostasy? It is a making shipwreck of the faith (1 Tim. 1:19). It is the heart’ s departure from the living God (Heb. 3:12). It is a returning to and being overcome by the world, after a previous escape from its pollutions through the knowledge of the Lord and Savior Jesus Christ (2 Pet. 2:20). There are various steps which precede it. First, there is a looking back (Luke 9:62), like Lot’ s wife, who though she had outwardly left Sodom, yet her heart was still there. Second, there is a drawing back (Heb. 10:38): the requirements of Christ are too exacting to any longer appeal to the heart. Third, there is a turning back (John 6:66): the path of godliness is too narrow to suit the lustings of the flesh. Fourth, there is a falling back, which is fatal: "that they might go and fall backward, and be broken" (Isa. 28:13).  

"Not forsaking the assembling of ourselves together, as the manner of some, but exhorting; and so much the more, as ye see the day approaching" (verse 25). This verse forms the transition between the subject of Christian perseverance, treated of in verses 23, 24, and that of apostasy, which is developed in verse 26 and onwards, though it is much more closely related to the latter than to the former. Most of the commentators are astray on this point, through failing to observe the absence of the word "And" at the beginning of it, and because they perceive not the significance of the word "forsake." In reality, the contents of this verse form a faithful warning against apostasy. First, the Hebrews are cautioned against forsaking public worship. Second, it is pointed out that "some" had already done so. Third, they are bidden to exhort one another with increased diligence.  

"Not forsaking the assembling of ourselves together." Before attempting exposition of these words, let us first relieve them of a false application which some seek to make of them today. Just as of old Satan made a wrong use of Psalm 91:11, 12 in his tempting of the Savior (Matthew 4:6), so he does with the verse before us. Few are aware of how often the Devil brings a Scripture before our minds. When a Christian is seeking to be out and out for Christ, the Devil will quote to him "Be not righteous overmuch" (Ecclesiastes 7:16); likewise when a child of God resolves to obey 2 Timothy 3:5 and Hebrews 13:13 and separate from all who do not live godly, the Enemy reminds him of "not forsaking the assembling of ourselves together." Romanists used the same text in the early days of the Reformation, and charged Luther and his friends with disobeying this Divine command. But God’ s Word does not contradict itself: it does not tell us in one place "Be ye not unequally yoked together with unbelievers" (2 Cor. 6:14), and here bid the "sheep" to fraternize with "goats." When rightly understood, this verse affords no handle to those who seek to discourage faithfulness to Christ.  

"Not forsaking the assembling of ourselves together." John Owen rightly pointed out that, "There is a synecdoche (a part put for the whole) in the word ‘ assembling,’ and it is put for the whole worship of Christ, because worship was performed in their assemblies; and he that forsakes the assemblies, forsakes the worship of Christ, as some of them did when exposed to danger." What is here dehorted is the total relinquishment of Christianity. It is not "Cease not to attend the assembly," but "forsake not," abandon not the assembling of yourselves together. It is not the sin of sloth or of schism which is here considered, but that of apostasy. If a professing Christian forsook the Christian churches and became a Mohammedan he would disobey this verse; but for one who puts the honor of Christ before everything else, to turn his back upon the so-called churches where He is now so grievously dishonored, is not a failure to comply with its terms.  

The Greek word for "Forsake not" is a very strong and emphatic one, being a double compound, and signifies "to abandon in time of danger." It is the word used by the agonizing Redeemer on the Cross, when He cried, "My God, My God, why hast Thou forsaken Me?" It was used by Him again when He declared, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption" (Acts 2:27). It is the word employed by Paul in 2 Timothy 4:10, "Demas hath forsaken me, having loved this present world." It is found in only one other place in this epistle, where it is in obvious antithesis from the verse now before us: "He hath said, I will never leave thee, nor forsake thee" (Heb. 13:5). Thus it will appear that a total and final abandonment of the public profession of Christianity is what is here warned against.  

One may therefore discern how that verse 25 supplies a most appropriate link between verses 23, 24 and verse 26. Verse 25 prescribes another means to enable the wavering Hebrews to remain constant in the Christian faith. If they were to "hold fast the confession of faith without wavering," and if they were to "consider one another to provoke unto love and to good works," then they must not "forsake the assembling" of themselves together. The word for "assembling together" is a double compound, and occurs elsewhere in the New Testament only in 2 Thessalonians 2:1: "our gathering together unto Him," that is unto Christ; this also shows that the "assembling together" here is under one Head, and that the "forsaking" is because He has been turned away from.  

To enforce the above caution, the apostle adds, "as the manner of some is." The Greek word for "manner" signifies "custom," and is so translated in Luke 2:42. This supplies additional confirmation that the evil against which the Hebrews were dehorted was no mere occasionally absenting themselves from the Christian churches, but a deliberate, fixed and final departure from them. In John 6:66 we read that "From that time many of His disciples went back, and walked no more with Him"; John also wrote of those who "went out from us, but they were not of us" (1 John 2:19); whilst at the close of his labors Paul had to say "All they which are in Asia be turned away from me" (2 Tim. 1:15). So here, some who had made a profession of the Christian faith had now abandoned the same and gone back to Judaism. It was to warn the others against this fatal step that the apostle now wrote as he did— compare 1 Corinthians 10:12, Romans 11:20.  

"But exhorting one another: and so much the more, as ye see the day approaching." Here is the positive side of our verse. This is another of the means appointed by God to confirm Christians in their holy confession. To "exhort one another" is a duty to which all Christians are called; alas, how rarely is it performed these evil days. Yet, from the human side, such failure is hardly to be wondered at. The vast majority of professing Christians wish to be petted and flattered, rather than exhorted and cautioned. Most of them are so hypersensitive that the slightest criticism offends them. One who seeks grace to be faithful and to act in true "love" to those whom he supposes are his brethren and sisters in Christ, has a thankless task before him, so far as man is concerned— he will soon lose nearly all his "friends" (?) and sever the "fellowship" (?) which exists between him and them. But this will only give a little taste of "the fellowship of His sufferings." Hebrews 3:13 is still God’ s command!  

"And so much the more, as ye see the day approaching." There seems little room for doubt that the first reference here is to the destruction of the Jewish commonwealth, which was now very nigh, for this epistle was written within less than eight years before Jerusalem was captured by Titus. That terrible catastrophe had been foretold, again and again, by Israel’ s prophets, and was plainly announced by the Lord Jesus in Luke 21. The approach of that dreadful "day" could be plainly seen or perceived by those possessing spiritual discernment: the continued refusal of the Nation to repent of their murder of Christ, and the abandoning of Christianity for an apostate Judaism by such large numbers, clearly presaged the bursting of the storm of God’ s judgment. This very fact supplied an additional motive for genuine Christians to remain faithful. The Lord Jesus promised that His followers should be preserved from the destruction of Jerusalem, but only as they attended to His cautions in Luke 21:8, 19, 34, etc., only as they persevered in faith and holiness, Matthew 24:13. The particular motive unto diligence here set before the Hebrews is applicable to other Christians just to the extent that they find themselves in similar circumstances.  

"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins" (verse 26). The general truth here set forth is that, Should those who have been converted and become Christians apostatize from Christ their state would be hopeless. This is presented under the following details. First, because of the nature of this sin, namely, a deliberate and final abandonment of the Christian faith. Second, the ones warned against the committal of it. Third, the terrible aggravation of it did such commit it. Fourth, the unpardonableness of it.  

"For if we sin willfully." The causal particle whereby this verse is premised has at least a threefold force. First and more immediately, it points the plain and inevitable conclusion from what has just been said in verse 25: they who "forsake" and abandon the Christian assemblies with all that they stand for, commit a sin for which the sacrifice of Christ avails not. Should it be said that Scripture declares "the blood of Christ cleanseth from all sin," the reply is, that it only says "the blood of Jesus Christ His Son cleanseth us from all sin," and none of those spoken of throughout that verse (1 John 1:7) ever commit this sin! Moreover, that very same epistle plainly teaches there is a sin for which the blood of Christ does not avail: see 1 John 5:16. Second, and more generally, a reason is here adduced as to why Christians need to heed the exhortations given in verses 22-25: the duties therein prescribed are the means which God has appointed for preserving His people against this unpardonable crime. Third and more remotely, a solemn warning is here given against a wrong use being made of the precious promise recorded in Hebrews 10:17— that blessed declaration is not designed to encourage a course of carelessness and recklessness.  

"For if we sin willfully." "The word sin here is plainly used in a somewhat peculiar sense. It is descriptive not of sin generally, but of a particular kind of sin,— apostasy from the faith and profession of the truth, once known and professed. ‘ The angels that sinned’ are the apostate angels. The apostasy described is not so much an act of apostasy as a state of apostasy. It is not, ‘ If we have sinned, if we have apostatized’ ; but ‘ If we sin, if we apostatize, if we continue in apostasy’ " (John Brown). English translators prior to the A.V. read "If we sin willingly," the change being made in 1611, to avoid giving countenance to the supposition that there is no recovery after any voluntary sin. The Greek word will not permit of this change: the only other occurrence of it in 1 Peter 5:2, clearly gives its scope: "Taking the oversight not by constraint, but willingly."  

"For if we sin willingly," that is voluntarily, of our own accord, where no constraint is used. The reference is to a definite decision, where an individual deliberately determines to abandon Christ and turn away from God. "In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance (Lev. 4:2, 13, 22; 5:15; Numbers 15:24, 27-29: compare Acts 3:17, 17:30), and sins of presumption, sins that are deliberately and intentionally committed: see Exodus 21:14, Numbers 15:30, Deuteronomy 17:12, Psalm 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" (A. Barnes).  

"For if we sin willingly," etc. Who are the ones that are here warned against this terrible sin? Who are they that are in danger of committing it? The answer is, all who make a profession of faith in the Lord Jesus. But are genuine Christians in any such danger? Looked at from the standpoint of God’ s everlasting covenant, which He made with them in the person of their Sponsor, which covenant is "ordered in all things and sure;"— no. Looked at according to their standing and state in Christ, as those who have been "perfected forever" (Heb. 10:14);— no. But considered as they are in themselves, mutable creatures (as was un-fallen Adam), without any strength of their own;— yes. Viewed as those who still have the sinful nature within them,— yes. Contemplated as those who are yet the objects of Satan’ s relentless attacks,— yes. But it may be said, "God sees His people only in Christ." Not so, is the reply. Were that the case, He would never chasten (Heb. 12:5-10) us! God views the Christian both in Christ legally and in this world actually. He addresses us as responsible beings (2 Pet. 1:10) and regulates the manifestations of His love for us according to our conduct (John 14:23).  

It is to be carefully noted that the apostle Paul did not say, "If ye sin willingly," but "if we," thus including himself. Two reasons may be suggested for this. First, to soften a little the severity of this terrible warning. He shows there is no respect of persons in this matter: were he to commit this dreadful sin himself, he too would suffer the same un-mitigable doom. Hereby he sets all preachers and teachers a godly example. Such was his general custom: compare the "we" in Hebrews 2:3; 3:6, 14; 12:25; and the "us" in Hebrews 4:1, 11! Second, to emphasize the unvarying outworking of this law: no exceptions are made. The apostle includes himself to show that even he himself could not look to escape the Divine vengeance here denounced, if he fell into the sin here described.  

"After that we have received the knowledge of the truth." These words not only serve to identify the ones who are cautioned against apostasy, but are added to emphasize the enormity of the sin. It would not be through ignorance or lack of knowledge, but after being enlightened, they abandoned Christianity. The "Truth" rather than the "Gospel" is here specifically mentioned, so as to heighten the contrast— it is for a lie that Christ is rejected. The word "knowledge" here is a compound and signifies "acknowledgement," and is so rendered in Titus 1:1, Philemon 6. Owen says, "the word is not used any where to express the mere conceptions or notions of the mind about this, but such acknowledgement of it as arises from some sense of its power and excellency." To "receive" this acknowledgement of the truth includes an act of the mind in understanding it, an act of the will in consenting, and an act of the heart in embracing it.  

"Wherefore the sin here intended, is plainly a relinquishment and renunciation of the truth of the gospel, and the promises thereof, with all duty thereunto belonging, after we have been convinced of its truth, and avowed its power and excellency. There is no more required but that this be ‘ willingly’ : not upon a sudden surprisal and temptation, as Peter denied Christ; not on those compulsions and fears which may work a present dissimulation, without an internal rejection of the Gospel; not through darkness, ignorance making an impression for a season on the minds and reasonings of men: which things, though exceedingly evil and dangerous, may befall them who yet contract not the guilt of this crime. But it is required thereunto, that men who thus sin, do it by choice, and of their own accord, from the internal depravity of their own mind, and an evil heart of unbelief to depart from the living God; that they do it by, and with the preference of another way of religion, and a resting therein before or above the Gospel" (John Owen).  

The un-pardonableness of this sin is affirmed in the words "there remaineth no more sacrifice for sins." A similar passage, which throws light on our present verse, is found in 1 Samuel 3:14, "And therefore I have sworn unto the house of Eli, that the iniquity of Eli’ s house shall not be purged with sacrifice or offering forever." As there were certain sins which, in O.T. times, from their heinousness and the high-handed rebellion of their perpetrators, had no sacrifice allowed them, but "died without mercy" (verse 29); so it is now with those who apostatize from Christ: there is no relief appointed for them, no means for the expiation of their sin. They voluntarily and finally reject the Gospel, forfeit all interest in the sacrifice of Christ.  

Ere leaving this verse, let it be said emphatically that there is nothing in it which in anywise conflicts with the blessed truth of the eternal security of God’ s saints. The apostle did not here say the Hebrews had apostatized, nor did he affirm they would do so. No, instead, he faithfully points out the sure, dreadful, and eternal consequences did they do so. "For IF we sin willingly." It was to keep them from it that he here sets it down by way of supposition, just as in Romans 8:13 he says, "For if ye live after the flesh, ye shall die." As to how far a person may go in the taking up of Christianity, and as to what the Spirit may work in him short of actual regeneration, and then that one apostatize, only God knows. And, as to how close a real Christian may come to presumptuous (Ps. 19:13) sinning, and yet remain innocent of "the great transgression," only God can decide. We are only in the place of safety while we maintain the attitude of complete dependency upon the Lord and of unreserved subjection to Him. To indulge the flesh is dangerous; to persist in the course of self-gratification is highly dangerous; and to remain therein unto the end, would be fatal.  

"But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries" (verse 27). The positive punishment of apostates is here announced. "When a man under the law had contracted the guilt of any such sin, as was indispensably capital in its punishment, for the legal expiation thereof no sacrifice was appointed or allowed, such as murder, adultery, blasphemy, he had nothing remaining but a fearful expectation of the execution of the sentence of the law against him. And it is evident that in this context, the apostle argues from the less unto the greater; if it was so, that this was the case of him who so sinned against Moses’ law, how much more must it be so with them that sin against the gospel, whose sin is incomparably greater, and the punishment more severe?" (John Owen.)  

The Divine punishment which shall be visited upon apostates is first spoken of under the general term "judgment," as in Hebrews 9:27. This signifies that it will be a righteous sentence proportioned unto their awful crime: there will be a full and open trial, with an impartial judicial condemnation of them. The term is also used to express the punishment itself (James 2:13, 2 Peter 2:3): both meanings are probably included here. There is no mean between pardon and damnation. The sure approach of this judgment is referred to as "a certain fearful looking-for of" it. The word "certain" here signifies something which is not fully defined, as in "a certain woman" (Mark 5:25), "a certain nobleman" (John 4:46): it therefore denotes the "judgment" is inexpressible, such as no human heart can conceive or tongue portray. "Fearful" intimates the punishment will be so dreadful that when men come to apprehend it they are filled with horror and dismay. "Looking-for" shows that the apostates already have an earnest of God’ s wrath in their consciences even now.  

"And fiery indignation," or "fierceness of fire" as in the American R.V., or more literally, "of fire fervor" (Bag. Inter.). This describes more closely the nature of the "judgment" awaiting them. The terms used denote the resistless, tormenting, destroying efficacy of God’ s terrible wrath, and emphasizes its dreadful fierceness. God is highly incensed against the apostates, and inconceivably and indescribably dreadful will be His dealings with them: it will express and answer to His infinite justice, holiness, and power. "For, behold, the Lord will come with fire and with His chariots, like a whirlwind, to render His anger against the earth, and His rebuke with flames of fire" (Isa. 66:15). No doubt the reference in our verse is to the final judgment at the last day, and the eternal destruction of God’ s enemies. A solemn and graphic shadowing forth of this was given by God when His sword and fiery judgment fell upon the Jews in A.D. 70, destroying their church-state by fire and sword.  

"Which shall devour the adversaries." There is probably an allusion here to the dreadful fate which overtook Nadab and Abihu, concerning whom it is written "there went out fire from the Lord, and devoured them (Lev. 10:2), and also the judgment visited upon Korah, Dathan and Abiram, when "the ground clave asunder that was under them, and the earth opened her mouth, and swallowed them up," so that they went down "alive into the Pit" (Num. 16:30-33). The "adversaries" are those who are actuated by a principle of hostile opposition to Christ and Christianity. They are enemies of God, and God will show Himself to be their Enemy. God’ s wrath shall "devour them as to all happiness, all blessedness, all hopes, comfort and relief at once; but it shall not consume their being. This is that which this fire shall ever prey upon them, and never utterly consume them" (John Owen). From such a doom may Divine grace deliver both wr

Combined Bible: Heb 10:28-31

Apostates’ Doom   

(Hebrews 10:28-31)   

The verses which are now to be before us complete the section begun at verse 26, the sum of which is the apostates’ doom. They fall naturally into two parts, the one containing a description of their sin; the other, a declaration of their punishment. For the purpose of solemn emphasis, each of these is repeated. In verse 26 the sin itself is mentioned; in the last clause of verse 26 and in verse 27 the punishment of it is affirmed. In verses 28, 29 the apostle confirms the equity of the fore-named judgment by an argument drawn from the Mosaic law, under which he shows the terrible character of the sin which is here in view. In verses 30, 31 he establishes the certainty of the punishment by an appeal to the character of God as revealed in His Word. This repetition in a subject so solemn, is well calculated to awe every thoughtful reader, and ought to produce the most searching effect upon his conscience and heart.  

As we have pointed out in preceding articles, this section (verses 26-31) was introduced by the apostle for the purpose of enforcing the exhortation found in verses 22-24, the sum of which is, a call unto Christians to persevere in a state and practice of godliness. Grossly has this passage been perverted by theological factions belonging to two extremes. The one has misused it in the endeavor to bolster up their false doctrine of regenerated people falling from grace and being eternally lost. Without now going into that subject, it is sufficient to say that Hebrews 10:26-31 contains not a word which directly supports the chief contention of the Arminians. What we have in this passage is only hypothetical, "For if we sin willingly," i.e. deliberately, fully, and finally abandon the profession of Christianity— not that the Holy Spirit here says any of the regenerate Hebrews had, or would do so. A similar and still more pointed case is found in those words of Christ’ s. "Yet ye have not known Him: but I know Him: and if I should say, I know Him not, I shall be a liar like unto you" (John 8:55).  

The second party of those who have misunderstood this passage, are Calvinists possessing more zeal than wisdom. Anxious to maintain their ground against the Arminians, most of them have devoted their energies to show that regenerated Christians do not come within the scope of verse 26 at all; that instead, it treats only of nominal professors, of those having nothing more than a head-knowledge of the Truth, and making merely a lip-profession of the same. And thus has the great Enemy of souls succeeded in getting some of the true servants of God to blunt the sharp edge of this solemn verse, and nullify its searching power over the conscience of the saints. It is sufficient refutation of this theory to point out that the apostle is here addressing those who were "partakers of the heavenly calling" (Heb. 3:1), and in the "we" of Hebrews 10:26 included himself! We will not take any notice of a third theory, of modern "dispensationalists," who affirm that none but Jews could commit the sin here mentioned, beyond saying that our space is too valuable to waste in exposing such trifling with Holy Scripture.  

But what has been pointed out above presents a serious difficulty to many. We may state it thus: If it be impossible for truly regenerated people to ever perish, then why should the Holy Spirit move the apostle to so much in hypothetically describing the irremediable doom if they should apostatize? Such a difficulty is occasioned, in the first place, through a one-sided conception of the Christian, through considering him only as he exists in the purpose of God, and not also remembering what he still is in himself: unless the latter be steadily held in mind, we are in grave danger of denying, or at least ignoring, the Christian’ s responsibility. That the Christian is to be viewed in this twofold way is abundantly clear from many Scriptures. For example, in the purpose of God, the Christian is already "glorified" (Rom. 8:30), yet he certainly is not so in himself! Here in Hebrews 10:26 etc. (as in many other passages) the Christian is not addressed from the viewpoint of God’ s eternal purpose, but as he yet is in himself— in need of solemn warnings, as well as exhortations.  

Again; the difficulty which so many one-sided thinkers find in this subject is to be attributed to their failure in duly recognizing the relation which God has appointed between His own eternal counsels and the accomplishment of the same through wisely ordained means. There are some who reason (most superficially) that if God has ordained a certain soul to be saved, he will be, whether he exercised faith in Christ or no. Not so: 2 Thessalonians 2:13 clearly proves the contrary— the "end" and the "means" are there inseparably joined together. It is quite true that where God has appointed a certain individual "unto salvation," He will infallibly give him a saving faith; but that does not mean that the Holy Spirit will believe for him; no, the individual will, must, exercise the faith which has been given him. In like manner, God has eternally decreed that every regenerated soul shall get safely through to Heaven, yet He certainly has not ordained that any shall do so whether or not they use the means which He has appointed for their preservation. Christians are "kept by the power of God through faith" (1 Pet. 1:5)— there is the human responsibility side.  

Looked at as he still is in himself, the Christian is eminently liable to "make shipwreck of the faith" (1 Tim. 1:19). He still has within him a nature which craves the vanities of the world, and that craving has to be denied, or he will never reach Heaven. He is yet in the place of terrible danger, menaced by deadly temptations, and it is only as he constantly watches and prays against the same that he is preserved from them. He is the immediate and incessant object of the Devil’ s malice, for he is ever going about as a roaring lion seeking whom he may devour; and it is only as the Christian takes unto himself (appropriates and uses) the armor of God’ s providing, that he can withstand the great Enemy of souls. It is because of these things that he urgently needs the exhortations and warnings of Holy Writ. God has faithfully pointed out to us what lies at the end of every path of self-will and self-indulgence. God has mercifully placed a hedge across each precipice which confronts the professing Christian, and woe be to him if he disregards those warnings and pushes through that hedge.  

In this solemn passage of Hebrews 10, the apostle is pointing out the sure and certain connection there is between apostasy and irrevocable damnation, thereby warning all who bear the name of Christ to take the most careful and constant pains in avoiding that unpardonable sin. To say that real Christians need no such warning because they cannot possibly commit that sin, is, we repeat, to lose sight of the connection which God himself has established between His predestined ends and the means whereby they are reached. The end unto which God has predestined His people is their eternal bliss in Heaven, and one of the means by which that end is reached, is through their taking heed to the solemn warning He has given against that which would prevent their reaching Heaven. It is not wisdom, but madness, to scoff at those warnings. As well might Joseph have objected that there was no need for him and his family to flee into Egypt (Matthew 2), seeing that it was impossible for the Christ-Child to be slain by Herod!  

What each of us needs to watch against is the first buddings of apostasy, the first steps which lead to that sin of sins. It is not reached at a single bound, but is the fatal culmination of a diseased heart. Thus, while the writer and the reader, may be in no immediate danger of apostasy itself, we are of that which, if allowed and continued in, would certainly lead to it. A man who is now enjoying good health is in no immediate danger of dying from tuberculosis; yet if he recklessly exposed himself to the wet and cold, if he refrained from taking that nourishing food which supplies strength to resist disease, or had he a heavy cough on the chest and made no effort to break it up, then would he very likely fall a victim to consumption. So it is spiritually. Nay, in the case of the Christian, the seed of eternal death is already in him. That seed is sin, and it is only as grace is daily and diligently sought, for the thwarting of its inclinations and suppressing of its activities, that it is hindered from fully developing to a fatal end.  

A small leak neglected will sink a ship just as effectually as the most boisterous sea. So one sin indulged in and not repented of, will terminate in eternal punishment. Well did John Owen say, "We ought to take heed of every neglect of the person of Christ and of His authority, lest we enter into some degree or other of the guilt of this great offense." Or, still better, well may both writer and reader earnestly cry unto God, "Keep back Thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression" (Ps. 19:13). Rightly did Spurgeon say on this verse, "Secret sin is a stepping-stone to presumptuous sin, and that is the vestibule of ‘ the sin which is unto death’ " (Treasury of David.) To sin "presumptuously" is to knowingly and deliberately ignore God’ s commandments, defying His authority and recklessly going on in a course of self-pleasing regardless of consequences. When one has reached that terrible stage, he is but a short step indeed from committing the sin for which there is no forgiveness, and then to be abandoned by God both in this world and in that which is to come.  

As this solemn subject is so vitally related to our eternal welfare, and as the pulpit and religious press of today maintain a guilty silence thereon, let us briefly point out some of the steps which inevitably lead to "presumptuous" sinning. When a professing Christian ceases to maintain a daily repentance and confession to God of all known sins, his conscience is already asleep and no longer responsive to the voice of the Holy Spirit. If over and above this, he comes before God as a worshipper, to praise and thank Him for mercies received, he is but dissembling, and mocking Him. If he continues in a state of impenitence, thus allowing and siding with the sin into which at first, he was unwittingly and unwillingly betrayed, his heart will be so hardened that he will commit new sins deliberately, against light and knowledge, and that with a high hand, and thus be guilty of presumptuous sins, of openly defying God.  

The terrible thing is that in these degenerate times the consciences of thousands have been drugged by preachers (whom it is greatly to be feared are themselves spiritually dead, and helping forward the work of Satan) that have presented "the eternal security of the saints" in such an unscriptural way, as to convey to their poor hearers the impression that, provided they once "accepted Christ as their personal Savior" Heaven is now their certain portion, that guilt can nevermore rest upon them, and that no matter what sins they may commit nothing can possibly jeopardize their eternal interests. The consequence has been— and this is no imaginary fear of ours, but a patent fact of observation on every side— that a carnal security has been imparted, so that in the midst of fleshly gratification and worldly living it is, humanly speaking, quite impossible to disturb their false peace or terrify their conscience.  

All around us are professing Christians sinning with a high hand against God, and yet suffering from no qualms of conscience. And why? Because while they believe that some "millennial crown" or "reward" may be forfeited should they fail to deny self and daily take up their cross and follow Christ, yet they have not the slightest realization or fear that they are hastening to Hell as swiftly as time wings its flight. They fondly imagine that the blood of Christ covers all their sins. Horrible blasphemy! Dear reader, make no mistake upon this point, and suffer no false prophet to cause you to believe the contrary, the blood of Christ covers no sins that have not been truly repented of and confessed to God with a broken heart. But presumptuous sins are not easily repented of, for they harden the heart and make it steel itself against God. In proof note, "But they refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent" (Zech. 7:11, 12).  

Rightly then does Thomas Scott say on Hebrews 10:26, "We cannot too awfully alarm the secure, self-confident, and presumptuous, as every deliberate sin against light and conscience, is a step towards the tremendous precipice described by the apostle." Alas, alas, Satan has, through the "Bible teachers" done his work so well that, unless the Holy Spirit performs a miracle, it is impossible to "alarm" such. The great masses of professing Christians of our day regard God Himself much as they would an indulgent old man in his dotage, who so loves his grandchildren as to be blind to all their faults. The ineffably holy God of Scripture is no longer believed in: but multitudes will yet find, to their eternal sorrow, that it is" a fearful thing" to fall into His hands. We make no apology for this lengthy introduction, for our aim is not so much to write a commentary on this Epistle, as it is to reach the consciences and hearts of poor, misguided, and deluded souls, who have been fearfully deceived by the very men whom they have regarded as the champions of orthodoxy.  

"He that despised Moses’ law died without mercy under two or three witnesses: 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?" (verses 28, 29). Having named the principal means for the Christian’ s maintenance of constancy in the faith (verses 22-25), the apostle proceeded to enforce his exhortations to perseverance, and against backsliding and apostasy, by some weighty considerations. First, from the terrible character of the sin of apostasy: it is a sinning willingly after a knowledge of the Truth has been received and assented to verse 26. Second, from the dreadful state of such: no sacrifice avails for them, naught but judgment awaits them, verses 26, 27. Third, from the analogy of God’ s severity in the past verses 28, 29. Fourth, from what Scripture affirms of God’ s vindicative justice, verses 30, 31.  

"He that despised Moses’ law died without mercy under two or three witnesses." The apostle proceeds to confirm the sentence passed upon the apostate Christian in verses 26, 27, by an appeal to God’ s awful but righteous justice in the past. If the despiser of the Mosaic law was dealt with so unsparingly, how much more severe must be the punishment meted out to those who scorn the authority of the Gospel! The Greek word for "despise" means to utterly reject a thing, to set aside or cast it off, to treat it with contempt. The one who thus flouted the Divine legislation through Moses, was he who renounced its authority, and determinately and obstinately refused to comply with its requirements. Such an one suffered the capital punishment. Probably such passages as Deuteronomy 13:6-9; 17:2-7 were before the apostle’ s mind.  

"Of how much sorer punishment suppose ye, shall he be thought worthy who hath trodden under foot the Son of God?" The apostle’ s inspired logic here is the very reverse of that which obtains in the corrupt theology of present-day Christendom. The popular idea in these degenerate times is that, under the Gospel regime (or "dispensation of grace") God has acted, is acting, and will act much more mildly with transgressors, than He did under the Mosaic economy. The very opposite is the truth. No judgment from Heaven one-half as severe as that which overtook Jerusalem in A.D. 70, is recorded in Scripture from Exodus 19 to Malachi 4! Nor is there anything in God’ s dealings with Israel during O.T. times which can begin to compare with the awful severity of His "wrath" as depicted in the book of Revelation! Every despiser of the Lordship of Christ shall yet discover that a far hotter place has been reserved for him in Hell, than what will be the portion of lawless rebels who lived under the old covenant.  

"Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?" There are degrees of heinousness in sinning (John 19:11), and so there are degrees in the punishment of their perpetrators (Luke 12:47, 48). Here, this solemn truth is presented in the interrogative form (cf. Hebrews 2:3) so as to search the conscience of each reader. If I have been favored with a knowledge of the Gospel (denied to half the human race), if I have been enlightened by the Holy Spirit (which is more than multitudes of Romanists are), if I profess to have received Christ as my Savior and have praised Him for His redeeming grace,— what punishment can fitly meet my crimes if I now despise His lordship, flout His authority, break His commandments, walk with His enemies, and go on sinning presumptuously, till I end by committing the "great transgression?"  

"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?" Instead of contenting himself with a general declaration of the equity of God’ s dealings with apostates, the apostle here adduces additional particulars of the crime before him. In this verse we have brought before us the awful aggravations of the sin of apostasy, showing what is implied and involved in this un-pardoned transgression. Three things are specified, at each of which we shall briefly glance.  

First, "who hath trodden under foot the Son of God." Once more we would call attention to the varied manner in which the Holy Spirit refers to the Savior in this epistle. Here, it is not "Jesus," or "Christ," but the "Son of God," and that, because His purpose is to emphasize the infinite dignity of the One slighted. It is not a mere man, nor even an angel, but none less than the second person of the Holy Trinity who is so grievously insulted! Backsliding and apostasy is a treating of the Lord of glory with the utmost contempt. What could be worse? The figure here employed is very expressive and solemn: to "tread under foot" is the basest use to which a thing can be put. It signifies a scornful spurning of an object as a thing that is worthless, and is applied to swine trampling pearls under their feet (Matthew 7:6). O my reader, when we deliberately ignore the claims of God’ s Son and despise His commandments, we are treading His authority beneath our feet!  

Second, "and hath counted the blood of the covenant, wherewith He was sanctified, an unholy thing." Here, as J. Owen rightly pointed out, "The second aggravation of the sin spoken of, is its opposition to the office of Christ, especially His priestly office, and the sacrifice He offered thereby, called here ‘ the blood of the covenant’ ." In our exposition of chapter 9, we sought to show in what sense the blood of Christ was "the blood of the covenant." It was that whereby the new covenant and testament was confirmed and made effectual unto all its grace, to those who believe; being the foundation of all God’ s actings toward Christ in His resurrection, exaltation and intercession— cf. Hebrews 13:20. Now the backslider and apostate does, by his conduct, treat that precious blood as though it were a worthless thing. There are many degrees of this frightful sin. But O my reader, whenever we give rein to our lusts and are not constrained by the love of Christ to render Him that devotion and obedience which are His due, we are, in fact, despising the blood of the covenant.  

Third, "and hath done despite unto the Spirit of grace." This is the greatest aggravation of all: "whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven him" (Luke 12:10). It is by the Spirit the Christian was regenerated, enlightened, convicted, and brought to Christ. It is by the Spirit the Christian is led and fed, taught and sanctified. What reverence is due Him as a Divine person! What gratitude as a Divine benefactor! How dreadful the sin then which treats Him with insolence, which scorns to attend unto His winsome voice, which despises His gracious entreaties! While the grossest form of the sin here referred to is, malignantly imputing unto Satan the works of the Spirit, yet there are milder degrees of it. O my reader, let us earnestly endeavor to keep from grieving Him (Eph. 4:30), and more completely yield ourselves to be "led" (Rom. 8:14) by Him along the highway of practical holiness.  

Saith the Lord Almighty, "To this man will I look, even to him that is poor (in spirit), and of a contrite heart, and trembleth at My Word" (Isa. 66:2). Surely if there is a passage any where in Holy Writ which should cause each of us to "tremble," it is the one now before us! Not tremble lest we have already committed this unpardonable sin, for they who have done so are beyond all exercise of conscience, being given up by God to hardness of heart; no, but tremble lest we should begin a course of backsliding, which, if un-arrested, would certainly lead thereto. "Wherefore let him that thinketh he standeth, take heed lest he fall" (1 Cor. 10:12). O my reader, make this your daily prayer, "Hold up my goings in Thy paths, that my footsteps slip not" (Ps. 17:5).  

"For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people" (verse 30). In this verse further confirmation is supplied of the awful severity and the absolute certainty of the punishment of apostates. Once more we have an example of a most important principle which regulated the apostle in his ministry, both oral and written. In verses 28, 29 he had given a specimen of spiritual reasoning, drawing a clear and logical inference from the less to the greater; yet decisive and unanswerable as this was, he rested not his case upon it, but instead, established it by quoting from Holy Scriptures. Let servants of God today act upon the same principle, and give a definite "Thus saith the Lord" for all they advance.  

"For we know Him that hath said." Here our attention is directed unto the Divine character, what God is in Himself. Nothing behooves us more than to frequently and fully consider who it is with whom we have to do. Our conception of the Divine character plays an important part in molding our hearts and regulating our conduct, therefore it is that we find the apostle, in another place, praying that the saints may be "increasing in the knowledge of God" (Col. 1:10). It is a most profitable exercise for the soul to be often engaged in contemplating the Divine attributes, pondering God’ s all-mighty power, ineffable holiness, unimpeachable veracity, exact justice, absolute faithfulness and terrible severity. Christ Himself has bidden us "Fear Him which is able to destroy both soul and body in hell" (Matthew 10:28). The better God’ s character be known, the more we heed that exhortation of Christ’ s, the clearer shall we perceive that there is nothing unsuited to the holiness of God in what Scripture affirms concerning His dealings with the wicked. It is because the true nature of sin is so little viewed in the light of God’ s awful holiness, that so many fail to recognize its infinite demerits.  

"For we know Him that hath said, Vengeance belongeth unto Me, I will recompense saith the Lord." The reference is to Deuteronomy 32:35, though the apostle does not quote word for word as we now have that text. Moses was there reminding of the office which God holds as the Judge of all the earth: as such, He enforces His righteous law, and inflicts its just punishment on willful and impenitent sinners. Though, in His unsearchable wisdom, He is often pleased to forbear for a while— for He "bears with much longsuffering the vessels of wrath fitted to destruction" (Rom. 9:22)— nevertheless, God will yet pay to every transgressor the full wages to which their sins have earned. God bore long with the Antediluvians, but at the end He destroyed them by the flood. Wondrous was His patience toward the Sodomites, but at His appointed season, He rained down fire and brimstone upon them. With amazing forbearance He tolerates the immeasurable wickedness of the world, but the Day is swiftly approaching when He will avenge Himself upon all who now so stoutly oppose Him.  

"And again, The Lord shall judge His people." A most important example is here given as a guide to teach us how scripture is to be applied. The reference is to what is recorded in Deuteronomy 32:36, but there it is God’ s care exercised on behalf of His people, while here it is His vengeance upon their enemies. Some have caviled at the appositeness of the apostle’ s quotation. Yet they should not. Each particular scripture has a general application, and is not to be limited unto those first addressed. If God undertakes to protect His people, He will certainly exercise judgment on those who apostatize. He did so in the past (see 1 Corinthians 10:5); He will do so in the future: 2 Thessalonians 1:7, 8. The rule which is established by this quotation from Deuteronomy is, that all Scripture is equally applicable unto all cases of the like nature. What God says concerning those who are the enemies of His people, becomes applicable to His people should they break and reject His covenant.  

"It is a fearful thing to fall into the hands of the living God" (verse 31). Here is the un-escapable conclusion which must be drawn from all that has been before us. This word "fearful" ought to make every trifler with sin tremble as did Belshazzar when he saw the Hand writing upon the wall. To "fall into the hands of" is a metaphor, denoting the utter helplessness of the victim when captured by his enemy. The One into whose hands the apostate falls is "the living God." "A mortal man, however incensed he may be, cannot carry his vengeance beyond death; but God’ s power is not bounded by so narrow limits" (John Calvin). No, forever and ever will God’ s wrath burn against the objects of His judgment. Nor will the supplications of sinners prevail upon Him: see Proverbs 1:28, Ezekiel 8:18.  

By the penitent and obedient, God is loved and adored; but by the impenitent and defiant, He is to be dreaded. The wicked may now pride themselves that in the day of judgment they will placate God by their tears, but they will then find that not only His justice, but His outraged mercy also calls aloud for His vengeance upon them. Men may now be beguiled by visions of a "larger hope," but in that Day they shall discover it is only another of Satan’ s lies. O how the "terror of the Lord" (2 Cor. 5:11) ought to stir up God’ s servants to warn and persuade men before the day of grace is finally closed. And how it should make each one of us walk softly before God, sparing no pains to make our calling and election "sure." It is only as we "add" to our faith, virtue, knowledge, self-control, perseverance, godliness, brotherly-kindness, and love, that we have scriptural assurance that we shall "never fall" (2 Pet. 1:5-10).  

  

  

Combined Bible: Heb 10:32-34

Path of Tribulation   

(Hebrews 10:32-34)   

God has not promised His people a smooth path through this world; instead, He has ordained that "we must through much tribulation’’ enter His kingdom (Acts 14:22). Why should it be otherwise, seeing we are now in a territory which is under His curse. And what has brought down that curse, but sin. Seeing then that there still is a world of sin both without and within each one of us, why should it be thought strange if we are made to taste the bitterness of its products! Suppose it were otherwise, what would be the effect? Suppose this present life were free from sorrows, sufferings, separations; ah, would we not be content with our present portion? Wisely then has God ordered it that we should be constantly reminded of the fact "this is not your rest, because it is polluted" (Mic. 2:10). Trials and tribulations are needful if there is to be wrought in us "a desire to depart and to be with Christ, which is far better" (Phil. 1:23).  

The word "tribulation" is derived from the Latin "tribulum," which was a flail used by the Romans to separate the wheat from the chaff. How much "chaff" remains even in the one who has been genuinely converted! How much of the "flesh" mingles with and mars his spiritual exercises! How much which is merely "natural" is mixed with his youthful zeal and energetic activities! How much of carnal wisdom and leaning unto our own understanding there is, till God is pleased to deepen His work of grace in the soul! And one of the principal instruments which He employs in that blessed work is the "tribulum" or flail. By means of sore disappointments, thwarted plans, inward fightings, painful afflictions, does He "take forth the precious from the vile" (Jer. 15:19), and remove the dross from the pure gold. It is by weaning us from the things of earth that He fits us for setting our affections on things above. It is by drying up creature-streams of satisfaction that He makes His children thirst for the Fountain of living water.  

"Tribulation worketh patience" (Rom. 5:3). Patience is a grace which has both a passive and an active side. Passively, it is a meekly bowing to the sovereign pleasure of God, a saying, "The cup which my Father hath given me, shall I not drink it"? (John 18:11). Actively, it is a steady perseverance in the path of duty. This is one of the great ends which God has in view in the afflicting of His children: to effect in them "a meek and quiet spirit." "Tribulation worketh patience; and patience, experience." It is one thing to obtain a theoretical knowledge of a truth by means of reading, it is quite another to have a real and inward acquaintance with the same. As the tried and tempest-tossed soul bows meekly to the providential dealings of God, he experimentally learns what is "that good, and acceptable, and perfect will of God" (Rom. 12:2). "And experience, hope," which is a firm expectation of a continuance of sustaining grace and final glory. Since then our sufferings are one of the means which God has appointed for the Christian’ s sanctification, preparing us for usefulness here, and for Heaven hereafter, let us glory in them.  

But let us lift our thoughts still higher. "Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds" (Heb. 12:3). Ah, it is unto His image which the saint is predestined to be conformed (Rom. 8:29), first in suffering, and then in glory. Let each troubled and groaning child of God call to remembrance the afflictions through which the Man of sorrows passed! Is it not fitting that the servant should drink of the cup which his Master drank? O my brethren, the highest honor God confers upon any of us in this life, is when He permits us to suffer a little for Christ’ s sake. O for grace to say with the beloved apostle, "Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me" (2 Cor. 12:9). "If ye be reproached for the name of Christ, happy are ye" (1 Pet. 4:14).  

"No man should be moved by these afflictions: for yourselves know that we are appointed thereunto" (1 Thess. 3:3). Yet afflictions do not come upon all saints in the same form, nor to the same degree. God is sovereign in this, as in everything else. He knows what will best promote the spiritual good of His people. All is ordered by Him in infinite wisdom and infinite love. As has been well said, "God had one Son without sin, but none without sorrow." Yet the sorrow is not unmixed: God tempers His winds unto the lambs. With every temptation or trial He provides a way to escape. In the midst of sorest trouble His all-suffering grace is available. The promise is sure, "Cast thy burden upon the Lord, and He shall sustain thee" (Ps. 55:22), and where faith is enabled to rest in the Lord, His sustaining power is realized in the soul.  

Afflictions are not all that the Lord sends His people: He daily loadeth them with His benefits (Ps. 68:19). The smilings of His face greatly outnumber the frowns of His providence. There are far more sunny days than cloudy ones. But our memories are fickle: when we enter the Wilderness, we so quickly forget our exodus from Egypt, and deliverance at the Red Sea. When water gives out (Ex. 17), we fail to call to remembrance the miraculous supply of manna (Ex. 16). It was thus with the apostles. When they had forgotten to take bread, the Lord Jesus tenderly remonstrated with them, saying, "O ye of little faith... Do ye not understand, neither remember the five loaves of the five thousand and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up?" (Matthew 16:5-10). O how much peace and joy we lose in the present through our sinful failure in not calling to remembrance the Lord’ s past deliverances and mercies.  

"Thou shalt remember all the way which the Lord thy God led thee" (Deut. 8:2). Sit down and review God’ s previous dealings with thee: bring before your hearts His tender patience, His unchanging faithfulness, His powerful interpositions, His gracious gifts. There have been times in the past when your own folly brought you into deep waters of trouble, but God did not cast you off. You fretted and murmured, but God did not abandon you. You were full of fears and unbelief, yet God suffered you not to starve. He neither dealt with you after your sins, nor rewarded you according to your iniquities. Instead, He proved Himself to be unto you the "God of all grace" (1 Pet. 5:10). There were times in the past when every door of hope seemed fast closed, when every man’ s hand and heart appeared to be against you, when the Enemy came in like a flood, and it looked very much as though you would be drowned. But help was at hand. In the fourth watch of the night the Lord Jesus appeared on the waters, and you were delivered. Then remember this, and let the realization of past deliverances comfort and stay your heart in the midst of the present emergency.  

Many are the appeals made unto us in the Word of God to do this very thing. Varied and numerous are the motives employed by the Holy Spirit in the Scripture of Truth to stir up God’ s children unto constancy of heart and the performance of duty when "circumstances" seem to be all against them. Every attribute of God is made a distinct ground for urging us to run with perseverance the race that is set before us. The promises of God are given to cheer, and His warnings stir up our hearts unto a fuller compliance with His revealed will. Rewards are promised to those who overcome the flesh, the world, and the Devil, while eternal woes are threatened unto those failing to do so. Faith is to be stimulated by the record given of God’ s grace which sustained fellow-pilgrims in by-gone days; hope is to be stirred into action by the glorious Goal which the Word holds up to view. And, as we have said, fresh courage for the present is to be drawn by us from calling to mind God’ s goodness in the past. It is this particular motive which the apostle pressed on the Hebrews in the passage which is now before us.  

"But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions" (verse 32). In verses 16-21 the apostle had given a brief summary of the inestimable privileges which are the present portion of the regenerated people of God. In verses 22-24 he had exhorted them to make a suitable response to such blessings. In verses 25-31 he had fortified their minds against temptations to apostasy, or to willful and presumptuous sins. He now bids them to recall the earlier days of their profession, and to consider what they had already ventured, suffered and renounced for Christ, and how they had been supernaturally sustained under their trials: the force of this was, disgrace not your former conduct by now casting away your confidence which hath great recompense of reward.  

"But call to remembrance the former days, in which, after ye were illuminated." The beginnings of God’ s work of grace in their souls is here spoken of as being "illuminated." The Holy Spirit had revealed to them their depravity and impotency, their lost and miserable state by nature. He had brought before them the unchanging demands of God’ s righteous law, and their utter failure to meet those claims. He had pointed them to the Lord Jesus, who, as the Sponsor and Surety of His people, had assumed all their liabilities, kept the law in their stead, and died for their sins. For God who commanded the light to shine out of darkness, had "shined into their hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). Thus He had granted unto them an experimental acquaintance with the Gospel, so that they had felt in their own consciences and hearts the power of its truth. How unspeakably solemn is it to note that this too had been the experience of the apostates in Hebrews 6:4-6, for the very word here rendered "illuminated" is there translated, "enlightened."  

Right after their illumination by God, they were called upon to feel something of the rage of His enemies. At the beginning of this dispensation those who made profession of Christianity were hotly persecuted, and the believing Hebrews had not escaped. This the apostle would remind them of: "After ye were illuminated, ye endured a great fight of afflictions." As soon as God had quickened their hearts and shone upon their understandings so that they embraced His incarnate Son as their Lord and Savior, earth and hell combined against them. By nature we are in the dark, and while in it we meet with no opposition from Satan or the world; but when, by grace we determined to follow the example which Christ has left us, we were soon brought into the fellowship of His sufferings. By such experiences we are reminded that God has called us to the combat, that as good soldiers of Jesus Christ we are to "endure hardness" (2 Tim. 2:3), and need to take unto ourselves the armor which God has provided (Eph. 6:10-18)— not to speculate about, but to use it.  

The attitude toward and the conduct of the Hebrew Christians under this "great fight of afflictions" during the days of their "first love," is here summed up, first, in the one word "endured." They had not fainted or given way to despondency, nor had they renounced their profession. They failed in no part of the conflict, but came off conquerors. This they had been enabled unto by the efficacious grace of God. They had been wondrously and blessedly supported under their sufferings. From Acts 8 we learn that when the church at Jerusalem was sorely persecuted, its members so far from abandoning Christianity, were scattered abroad, and "went everywhere preaching the Word" (verse 4). How greatly was the Captain of their salvation honored by this valor of His soldiers. It is a noticeable fact of history that babes in Christ have often been the bravest of all in facing suffering and death: perhaps because the great and glorious change involved in the passing from death unto life is fresher in their minds than in that of older Christians. Now it was to the recollection of these things unto which the apostles here called the flagging and tempted Hebrews.  

"But call to remembrance." "It is not the bare remembrance he intends, for it is impossible men should absolutely forget such a season. Men are apt enough to remember the times of their sufferings, especially such as are here mentioned, accompanied with all sorts of injurious treatments from men. But the apostle would have them so call to mind, as to consider withal, what support they had under their sufferings, what satisfaction in them, what deliverance from them, that they might not despond upon the approach of the like trials and evils on the same account. If we remember our sufferings only as unto what is evil and afflictive in them, what we lose, what we endure, and undergo; such a remembrance will weaken and dispirit us, as unto our future trials. Hereon many cast about to deliver themselves for the future, by undue means and sinful compliances, in a desertion of their profession; the thing the apostle was jealous of concerning these Hebrews. But if, withal, we call to mind what was the Cause for which we suffered; the honor that is in such sufferings, outbalancing all the contempt and reproaches of the world; the presence of God enjoyed in them; and the reward proposed unto us; the calling these things to mind, will greatly strengthen us against future trials; provided we retain the same love unto, and valuation of the things for which we suffered, as we had in those former days" (John Owen).  

"The remembrance then of past warfare, if it had been carried on faithfully and diligently under the banner of Christ, is at length useful to us, not as a pretext for sloth, as though we had already served our time, but to render us more active in finishing the remaining part of our course. For Christ has not enlisted us on this condition, that we should after a few years ask for a discharge, like soldiers who have served their time, but that we should pursue our warfare even unto the end" (John Calvin). It therefore becomes a solemn and searching question for each of us to face: to what extent am I now being antagonized by the world? Something must be seriously wrong with me if I have the goodwill of everybody. God’ s Word emphatically declares, "All that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12).  

"Partly, whilst ye were made a gazing-stock, both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used" (verse 33). In this verse the apostle mentions one or two features of what their "great fight of affliction" had consisted. Some of them were made a public spectacle to their neighbors, by the malicious accusations brought against them, and by the derision and punishment laid upon them; while others were the "partners" of those who were also cruelly treated. The principal reference here is to the loss which they had sustained in their characters and reputations, and unto many people (especially those of a sensitive temperament) this is a sore trial; almost anything is easier to bear than obloquy and disgrace. But sufficient for the disciple to be as his Master: they slandered Him, and said He had a demon.  

Reproach and slander are exceedingly trying, and if we are not upon our guard, if we fail to gird up the loins of our minds (1 Pet. 1:13), we are likely to be so cast down by them as to be incapacitated for duty. Despondency and despair are never excusable in the Christian, and must be steadily resisted. We need to make up our minds that if, by grace, we are determined to follow the example which Christ has left us we shall have many enemies— especially in the religious world— who will scruple at no misrepresentations of our motives and actions. We must learn to undervalue our reputations, and be content to be regarded as "the off-scouring of all things"; we must seek grace to emulate Him who "set His face like a flint" (Isa. 50:7), who "endured the cross, despising the shame" (Heb. 12:2). Unless we cultivate His spirit we shall be at a great disadvantage when sufferings come upon us.  

Not only had the Hebrew Christians suffered personally, but they had fellowship also in the sufferings of others. This is a Christian duty, and, we may add, a privilege. As members of the same Family, as fellow-pilgrims toward the better Country, as called to serve together under the same Banner, it is only meet that we should bear "one another’ s burdens," and "weep with them that weep." Of Moses it is recorded that "He refused to be called the son of Pharaoh’ s daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season" (Heb. 11:24, 25). To be a companion of those who suffer for Christ, is an evidence of our love for His brethren, of courage in suffering, and of readiness to succor those who are persecuted because of the Gospel. We do well to frequently ponder Matthew 25:42-45.  

"For ye had compassion of me in my bonds" (verse 34). The apostle here makes grateful acknowledgment of the sympathy which the Hebrews had shown him in an hour of need. The historical reference may be to the time when he lay bound in chains at Jerusalem (Acts 21:33), when their love for him was shown by their prayers, and perhaps letters and gifts. It is the bounden duty for Christians to express in a practical way their compassion for any of Christ’ s suffering servants, doing everything in their power to succor, support and relieve them. Equally so is it the duty of God’ s ministers to thankfully own the kindness shown them: Christ himself will yet publicly bear witness unto the services of love which have been shown unto His brethren (Matthew 25:34-40).  

"For ye had compassion of me in my bonds." These words supply one of the many proofs that the apostle Paul was the author of this Epistle, for of the other persons whom some have fancied wrote it, such as Luke, Barnabas, Clement etc., there is no hint anywhere in Scripture, nor we believe in ecclesiastical history, of any of them suffering bonds in Judea. But the lying of Paul in bonds and imprisonments, was renowned above all others. Hence he styled himself in particular "Paul, prisoner of Jesus Christ" (Philem. 1:1), and gloried in this peculiar honor as "an ambassador in bonds" (Eph. 6:20), and as such, desired the saints at Colosse to remember him at the throne of grace (Heb. 4:3). Thus, his "bonds" being above all others so familiar, such a subject of the churches’ prayers, this reference here in Hebrews 10:34 at once identifies the writer.  

"And took joyfully the spoiling of your goods" (verse 34). This supplies further information upon the deportment of the Hebrews under their trials: they had not only patiently "endured" the great fight of affliction, but were happy in being counted worthy to suffer for Christ— a blessed triumph was that of the mighty grace of God over the weakness of the flesh. God is able to strengthen in the inner man "with all might, according to His glorious power, unto all patience and longsuffering, with joyfulness" (Col. 1:11). Ordinarily, few things are more calculated to distress the minds of men than their being cruelly plundered of those things for which they have labored hard, and which they and their families still need: wailing and lamentations commonly accompany them. Blessed is it when the heart is brought to hold lightly all earthly comforts and conveniences, for it is easier then to part with them should we be called upon to do so.  

"Knowing in yourselves that we have in heaven a better and enduring substance" (verse 34). This clause supplies the key to the previous one, showing the ground of their joy. Faith looked away from things seen to those unseen, reckoning that "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:18); "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17). Where the heart’ s affections are truly set upon things above (Col. 3:2), few tears will be shed over the loss of any earthly baubles. True, it is natural to mourn when rudely deprived of material possessions, but it is supernatural to rise above such grieving.  

The true riches of the Christian are not accessible to human or Satanic plunderers. Men may strip us of all our worldly possessions, but they cannot take from us the love of God, the salvation of Christ, the comforts of the Holy Spirit, the hope of eternal glory. Said one who was waylaid by a bandit, who demanded his money or his life: "Money, I have none on me; my life is hid with Christ in God." The poor worldling may give way to despair when business is bad, bonds deteriorate, and banks smash, but no child of God ought ever to do so: he has been begotten unto an inheritance which is "incorruptible, and undefiled, and that fadeth not away, reserved in heaven" (1 Pet. 1:4). Yet it is only as faith is in exercise, as the heart is really occupied with our heavenly portion, that we enjoy them, and regard all else as but "vanity and vexation of spirit."  

"What was it that enabled them thus to bear up under their sufferings? They knew in themselves that they had in heaven a better and a more enduring substance. Observe, First; the happiness of the saints in heaven is ‘ substance,’ something of real weight and worth— all things here are but shadows. Secondly, it is a better substance than anything they can have or lose here. Thirdly, it is an enduring substance; it will outlive time, and run parallel with eternity. They can never spend it; their enemies can never take it from them as they did their earthly goods. Fourthly, this will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, everything better" (Matthew Henry).  

"Knowing in yourselves that we have in heaven a better and an enduring substance." Let us now weigh carefully the first three words of this clause: these Hebrew saints had a firm conviction of heart concerning their heavenly portion. It does not say, "knowing from God’ s promises," but "knowing in yourselves." This presents a side of the Truth, an aspect of Christian assurance, which is rarely dwelt upon in these days; instead, it is widely ridiculed and denied, many insisting that the only basis of assurance is the bare letter of Scripture. It is quite true that the foundation of our confidence is the written Word, but that is not the only ground, any more than a marriage certificate is the sole proof which a woman has that the man who loves, cherishes, and lives with her, is her husband. No, one has only to read impartially through the first Epistle of John in order to discover that he who is walking with God and enjoying the light of His countenance, has many evidences that he is a new creature in Christ Jesus.  

"Knowing in yourselves." The one who is following on to know the Lord (Hos. 6:3), not only has the testimony of God’ s Word without, but he has also the witness of the Spirit within him, that he is a child and heir of God (Rom. 8:16, 17). In his regeneration and begun experimental sanctification, he has received "the first-fruits of the Spirit (Rom. 8:23). In consequence, he now has new desires, new conflicts, new joys, new sorrows. Faith purifies his heart (Acts 15:9). He has received the Spirit of adoption, whereby he cries "Abba Father." From what he finds in his own heart, he knows that he is heaven-born and heaven-bound. Let those who are strangers to a supernatural work of grace in their own hearts mock and scoff all they please, let them sneer at introspection, call it mysticism, or any thing else they wish, but one who is scripturally assured of the Spirit’ s work within him, refuses to be laughed-out of his surest proof that he is a child of God.  

Granted that many have been and are deluded: acknowledging that the unregenerate heart is "deceitful above all things"; admitting that the Devil has lulled thousands into hell by means of happy feelings within them; yet none of these things alter or affect to the slightest degree the fact that it is both the duty and privilege of every genuine Christian to know in himself that he has passed from death unto life. Provided he be denying self, taking up his cross, and following Christ in the path of obedience, he will have cause for rejoicing in the testimony of a good conscience (2 Cor. 1:12). But if he yields to lusts of the flesh, fellowships with an ungodly world, and gets into a backslidden state, then the joy of his salvation will be lost. Nothing then is of greater practical importance than that the Christian should keep clean and unstained his inward evidences that he is journeying toward heaven.  

"Such, then, are the things which the apostle wishes the Hebrew Christians to ‘ call to remembrance.’ It is easy to see how the calling of these things to remembrance was calculated to serve his purpose— to guard them from apostasy, and establish them in the faith and profession of the Gospel. It is as if he had said, ‘ Why shrink from suffering for Christianity now? Were you not exposed to suffering from the beginning? When you first became Christians, did you not willingly undergo sufferings on account of it? And is not Christianity as worthy of being suffered for as ever? Is not Jesus the same yesterday, and today, and forever? Did not the faith and hope of Christianity formerly support you under your sufferings, and make you feel that they were but the light afflictions of a moment? and are they not as able to support you now as then? Has the substance in heaven become less real, or less enduring? and have you not as good evidence now as you had then that to the persevering Christian such treasure is laid up? Are you willing to lose all the benefit of the sacrifices you have made, and the sufferings you have sustained? and they will all go for nothing if you endure not unto the end!’ These are considerations all naturally suggested by the words of the apostle, and all well calculated to induce them ‘ to hold fast the profession of their faith without wavering’ ." (John Brown).  

  

  

Combined Bible: Heb 10:35-39

Saving of the Soul   

(Hebrews 10:35-39)   

As there is so much ground covered by the verses which are now to be before us, we shall dispense with our usual introductory paragraphs. In lieu of them, we present a brief analysis of the present passage. Verse 35 really belongs to the section which we took up in our last article. In verses 32-35 the apostle gives a persuasion unto perseverance in the Christian life. First, he bids the Hebrews call to remembrance what they had suffered for Christ’ s sake in days gone by: then let them not now renounce their faith and thereby render void their early witness— verses 32, 33. Second, he reminded them of the ground on which they had willingly suffered hardships and losses, namely, because they had the inward assurance and evidence that in Heaven they had a better and enduring substance: then, inasmuch as it changed not, why should they?— verse 34. From these facts, the conclusion is drawn that a duty is rightly required from them, upon the performance of which the reward should be given them— verse 35.  

In the last section of Hebrews 10 the apostle first confirms the exhortation he had just insisted on, and points to the chief aids to perseverance, namely, patience and faith— verse 36. Second, he encourages the Lord’ s people by the prospect of the sure and speedy coming of the Redeemer who would then reward them— verse 37. Third, he warns again of the fearful state of the apostate— verse 38. Fourth, he affirms that they who persevered to the end, believe to the saving of the soul— verse 39. The obvious design of these verses is to stir up Christians unto utmost earnestness in making their calling and election sure, to guard them against the danger of backsliding, and to bear their trials with submission to the will of God. May it please the Holy Spirit to apply this passage in power to the heart of both writer and reader, that our meditation may issue in fruit to the glory of our blessed Lord.  

"Cast not away therefore your confidence, which hath great recompense of reward" (verse 35). Let us notice first the force of the "therefore." This is an inference drawn from the foregoing: since you have already suffered so many things in your persons and goods, and inasmuch as Divine grace supported and carried you through with constancy and joy, do not be discouraged and give way to despair at the approach of similar trials. Further, this "therefore" is drawn from the blissful prospect which the sure promise of God holds before His faithful people, and gives point to the admonition: inasmuch as confidence persisted in is going to be richly repaid, cast it not away.  

"Cast not away therefore your confidence." The word "confidence" here has respect unto an attitude or state of heart God-wards. It is the same term (in the Greek) as is translated "boldness" in Hebrews 10:19. It is found again in 1 John 3:21, "then have we confidence toward God"; and verse 14, "this is the confidence that we have in Him." It is not so much faith itself, as one of the products or fruits thereof. It is closer akin to hope. It is that effect of faith which fits the Christian for freedom and readiness unto all his spiritual duties, notwithstanding difficulties and discouragements. It is that frame of spirit which carries us cheerfully through all those sufferings which a real profession of the Gospel entails. More specifically, this "confidence" may be defined as fortitude of mind, courage of heart, and constancy of will.  

From what has just been said, it will be seen that we do not agree with those commentators who understand verse 35 as dehorting against the abandonment of Christianity. The apostle’ s admonition here strikes deeper than a warning against forsaking the outward profession of the Gospel. It is addressed against that state of heart, which, if it became chronic, would likely lead to the external forsaking of Christ. What is needed in the face of trials and persecution is boldness of mind, the heart being freed from bondage and fear, through a prevailing persuasion of our acceptance with God in the performance of those duties which He has appointed us. It was this particular grace which was admired in Peter and John in Acts 4:13. It is only as the mind remains convinced of the righteousness of our cause, and as the heart is assured we are doing that which is well-pleasing to God, that, when we are criticized and condemned by men, and are menaced by their frowns and threats, we shall be "steadfast, unmovable, always abounding in the work of the Lord" (1 Cor. 15:58), in nothing moved by our adversaries.  

This confidence in and toward God, which had hitherto sustained the persecuted Hebrews, they are here bidden to "cast not away." Here again the responsibility of the Christian is addressed. There are those who insist we can no more control our "confidence"— weaken or strengthen it— than we can control the wind. But this is to lose sight of the fact that we are moral creatures and accountable for the use or misuse of all our faculties. If I allow my mind to dwell upon the difficulties before me, the disadvantages I may suffer through faithfulness to Christ, or listen to the whisperings of Satan as to how I can avoid trouble by little compromises, then my courage will soon wane, and I shall be to blame. On the other hand, if I seek grace to dwell upon God’ s promises, realize it is an honor to suffer for Christ’ s sake, and remind myself that whatever I lose here is not worthy to be compared with what I shall gain hereafter, then, assured that God is for me, I shall care not who be against me.  

To encourage the tempted Hebrews the apostle at once added, "which hath great recompense of reward." From these words it is very evident that the true Christian may, and should, have his eye upon the reward that is promised those who suffer for the Gospel’ s sake. Nor does this verse by any means stand alone: "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake: Rejoice, and be exceeding glad, for great is your reward in Heaven" (Matthew 5:11, 12)— notice carefully the words "in Heaven," which at once exposes the error of those who declare that the "Sermon on the Mount" belongs not to and is not about those who are members of the Body of Christ, but is "Jewish" and "Millennial." Christians are not sufficiently occupied with their reward in Heaven.  

The subject of "Rewards" is too large a one for us to now canvass in detail, yet in view of present-day errors something needs to be said thereon. Not a few suppose that the concepts presented by "grace" and "reward" are irreconcilably at variance. The trouble with such people is that, instead of searching the Scriptures to discover how the Holy Spirit has used the term, they turn to a human dictionary. In human affairs a "reward" commonly (though not always) denotes the recognition and recompensing of a meritorious performance; but not so is its general usage in Scripture. Take the first occurrence of the word: in Genesis 15:1 we find Jehovah saying unto Abraham, "Fear not, Abram: I am thy shield, and thy exceeding great reward": how utterly impossible for the patriarch to have done anything to deserve this! Once it is plainly perceived that in Scripture the term "reward" has in it no thought of a meet return for a meritorious performance, much of the fog with which modern "dispensationalists" have surrounded the subject will be cleared away.  

"Which hath great recompense of reward." Rightly did John Calvin point out in his comments on this verse: "By mentioning ‘ reward,’ he diminishes nothing from the gratuitous promise of salvation, for the faithful know that their labor is not in vain in the Lord in such a way that they still rest on God’ s mercy alone. But it has been often stated elsewhere how ‘ reward’ is not incompatible with the gratuitous imputation of righteousness." If those who suppose that Christians living since the’ days of J.N. Darby and "Dr." Scofield appeared on the scene have "much more light" than they who preceded them, would only read the Reformers and the Puritans with an unprejudiced mind, they would soon be obliged to revise their ideas. In many respects we have gone backwards instead of forwards, and only too often the "light" which is in men, is but darkness, and "how great is that darkness" (Matthew 6:23)!— so great that it closes their eyes against all true light.  

"For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (verse 36). The opening "for" intimates that the apostle is here confirming the exhortation which he had just insisted upon. "The reward can be obtained only by holding fast this confidence— by adhering steadily and perseveringly to Christ and His cause" (John Brown). Patience, or endurance in the path of obedience, fidelity and suffering, is indispensably necessary if we are to be preserved unto salvation. Let those who will, call this teaching legalistic; the only other alternative is lawlessness and licentiousness. Though it is not "for," yet it is "through faith and patience" or "perseverance," that we "inherit the promises" (Heb. 6:12).  

No one who is familiar with the writings of John Owen the Puritan, who proclaimed the free grace of God and the gratuitousness of His salvation in such certain terms, will accuse him of legality or of inculcating creature-merits; yet he, in his comments in Hebrews 10:35, 36 wrote, "Wherefore, ‘ the recompense of the reward’ here intended, is the glory of Heaven, proposed as a crown unto them that overcome in their sufferings for the Gospel. And the future glory, which, as unto its original cause, is the fruit of the good pleasure and sovereign grace of God, whose pleasure it is to give us the kingdom; and as unto its procuring cause is the sole purchase of the blood of Christ, who obtained for us eternal redemption; and it is, on both accounts, a free gift of God, for ‘ the wages of sin is death, but the gift of God through Christ is life eternal’ (so as it can be no way merited nor procured by ourselves, by virtue of any proportion by the rules of justice between what we do or suffer, and what is promised), is yet constantly promised to suffering believers, under the name of a recompense or a reward. For it doth not become the great— ness and goodness of God to call His own people unto sufferings for His name, and unto His glory, and therein to the loss of their lives many times, with all enjoyments here below, and not propose unto them, nor provide for them, that which shall be infinitely better than all that they so undergo. This confidence ‘ hath’ this recompense of reward; that is, it gives a right and title unto the future reward of glory: it hath in it the promise and constitution of God; whoever abides in its exercise, shall be no longer in the issue."  

"For ye have need of patience." The apostle did not charge them with being destitute of this grace, for all who are born of the Spirit bear, in some measure, the fruit of the Spirit, and this among the rest (Gal. 5:22); those who are brought into the kingdom of Jesus Christ, are into His patience also (Rev. 1:9). No, the apostle signified that they needed the exercise, continuance, and increase of this grace: compare Zephaniah 2:3 where the "meek" are exhorted to seek "meekness." That unto which the apostle would bestir these saints was, that they receive afflictions as from the hand of God, to bear reproaches and persecutions from men as that unto which He had "appointed" them (1 Thess. 3:3), to commit their cause unto the Lord and rest in Him (Ps. 37:5, 6); to bear up, and not sink under trials, and to live in the constant expectation of Heaven.  

The Hebrew Christians (like we sometimes are) were tempted to become weary of well doing. Numbers of their fellows who had once appeared to be zealous believers, had apostatized, and the rest would soon be sorely tried. It was necessary then that they should arm their minds with the spirit of resignation and persevering constancy, that having done the will of God, by steadfastly cleaving to Christ, and obeying Him through all temptations and sufferings, they might afterwards receive the promised gift of eternal life. The principle of this verse remains unchanged. Satan is the same, and so also is the world, and they who will live godly cannot escape trials and tribulations. Nor is it desirable that we should: some of the finer and more delicate of the Christian graces can only be developed under stress and suffering. Then how much we need to pray for God to sanctify to our good each affliction which comes upon us, so that fruit may issue to His praise and that we may so conduct ourselves as to be encouragements to fellow-pilgrims.  

The exercise of this grace of patience is to be continued until "after ye have done the will of God." There is no dismission from the discharge of this duty while we are left here upon earth. While the more immediate reference is unto meekly bearing whatever the sovereign will of our all-wise and infinitely loving God has ordained for us, yet the active walking in the way of God’ s commandments is also included, as is evident from the word "done." The will of God, as it is made known in His Word, is the alone rule by which we are to live and all our ways are to be conformed. That revealed will of God is not only to be believed and revered by us, but practiced as well. No situation in which we can be placed, no threatenings of men however terrible, can ever justify us for disobeying God. True, there will be seasons of sore testing, times when it seems that our trials are more than flesh and blood can endure, and then it is that we most have "need of patience"; nor will Divine succor and supernatural grace be withheld if we humbly and trustfully seek it.  

"That, after ye have done the will of God, ye might receive the promise." Here the "great recompense of reward" of the previous verse is designated "the promise," partly to guard against the error that eternal life can be earned, or that Heaven can be merited by creature performances; and partly to emphasize the certainty of that which is promised unto all who endure unto the end. The "promise" is here put for the things promised, as in Hebrews 6:12, 17; 11:13, 39. It is called "the promise" as in 1 John 2:25 etc., because it is the grand comprehensive promise, including all others, being the glorious consummation to which they point. Nor should any stumble because they cannot perceive the consistency of a thing being both a "reward" and a "promise." We find the same conjunction of concepts in Colossians 3:24, "Ye shall receive the reward of the inheritance; for ye serve the Lord Christ": it is so denominated to show that it is not merited by works, but is bestowed by free grace, and will certainly be enjoyed by all the elect; and yet, it will only be obtained by them as they persevere in the path of duty.  

"For yet a little while, and He that shall come will come, and will not tarry" (verse 37). The causal "For" denotes that the apostle was about to confirm what he had just said: he both adds a word to strengthen their "confidence" and "patience," and also points them to the near approach of the time when they should receive their "reward." The Greek is very expressive and emphatic. The apostle used a word which signifies "a little while," and then for further emphasis added a particle meaning "very," and this he still further intensified by repeating it; thus, literally rendered this clause reads, "For yet a very, very little while, and He that shall come will come."  

"There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness. And in order that this consolation might have more assurance and authority, he adduces the testimony of Habakkuk. But as he follows the Greek version, he departs somewhat from the words of the prophet" (John Calvin). Frequently does the Holy Spirit emphasize the exceeding (comparative) brevity of the saints’ sufferings in this world; "Weeping may endure for a night, but joy cometh in the morning" (Ps. 30:5); "And the God of peace shall bruise Satan under your feet shortly" (Rom. 16:20); "For our light affliction, which is but for a moment" (2 Cor. 4:17).  

"For yet a little while, and He that shall come will come, and will not tarry." The reference here is to the person of the Lord Jesus, as is evident from Habakkuk 2:3, to which the apostle here alludes. Like so many prophecies, that word of Habakkuk’ s was to receive a threefold fulfillment: a literal and initial one, a spiritual and continuous one, a final and complete one. The literal was the Divine incarnation, when the Son of God came here in flesh. The final will be His return in visible glory and power. The spiritual has reference to the destruction of Jerusalem in A.D. 70 when that which most obstructed the manifestation of Christ’ s kingdom on earth was destroyed— with the overthrow of the Temple and its worship, official Judaism came to an end. The Christians in Palestine were being constantly persecuted by the Jews, but their conquest by Titus and their consequent dispersion put an end to this. That event was less than ten years distant when Paul wrote: compare our remarks on "see the day approaching" (Heb. 10:25).  

We trust that none will conclude from what has been said above that we regard verse 37 as containing no reference to the final coming of Christ. What we have sought to point out was the immediate purport of its contents unto the Hebrews. But it also contains a message for us, a message of hope and comfort. It is our privilege too to be waiting for God’ s Son from Heaven. Let us add that it is a big mistake to regard every mention of the "coming" of Christ in the N.T. Scriptures as referring to His "appearing the second time" (Heb. 9:28). In John 14:18, 28, the reference was to Christ’ s "coming" by His Spirit; in John 14:23 to His "coming" in loving manifestation to the individual soul; in Ephesians 2:17 He "came" by the Gospel; in Revelations 2:5 His "coming" is in chastisement. Careful study of each verse is required in order to distinguish between these several aspects.  

"Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him" (verse 38). The first half of this verse is a quotation from Habakkuk 2:4, and its pertinency to the admonition which the apostle was pressing upon the Hebrews is not difficult to perceive. The prophet is cited in proof that perseverance is one of the distinguishing characteristics of a child of God. He who has been justified by God, through the imputation of Christ’ s righteousness to his account, lives by faith as the influencing principle of his life. Thus the apostle declared, "The life which I now live in the flesh I live by the faith of the Son of God" (Gal. 2:20). The one whom God has exonerated from the curse and condemnation of the law, is not him who has merely "believed," but is the man who continues "believing," with all that that word includes, and involves. Let the reader fully note the force of the present perfect "believeth" in John 3:15, 16, 18; 5:24 etc., and contrast the "for a while believed" of Luke 8:13!  

The use of the future tense "shall live" announces and enforces the necessity for the continued exercise of faith. It is true that one who has been justified by God was previously quickened, for we are "justified by faith" (Acts 13:39, Romans 5:1 etc.), and one who is dead in trespasses and sins cannot savingly believe— note the "called" before "justified" in Romans 8:30. It is also true that the real Christian lives by faith, for that is the very nature of indwelling grace. But it is equally true that the "just shall live by faith." The constant exercise of faith by the saint is as essential to his final salvation as it was to his initial salvation. Just as the soul can only be delivered from the wrath to come by repentance (self-judgment) and personal faith in the Lord Jesus, so we can only be delivered from the power of indwelling sin, from the temptations of Satan, from an enticing world which seeks to destroy us, by a steady and persistent walking by faith.  

Patient endurance is a fruit of faith, yet it is only as that vital and root grace is in daily exercise, that the Christian is enabled to stand firm amid the storms of life. Those whom God declares righteous in Christ are to pass their lives here, not in doubt and fear, but in the maintenance of a calm trust in and a joyful obedience to Him. Only as the heart is engaged with God and feeds upon His Word, will the soul be invigorated and fitted to press onwards when everything outward seems to be against him. It is by our faith being drawn out unto things above that we receive the needed strength which causes us to look away from the discouraging and distracting scene around us. As faith lives upon Christ (John 6:56, 57), it draws virtue from Him, as the branch derives sap from the root of the vine. Faith makes us resign ourselves and our affairs to Christ’ s disposing, cheerfully treading the path of duty and patiently waiting that issue which He will give. Faith is assured that our Head knows far better than we do what is good and best.  

"But if any man draw back, My soul shall have no pleasure in him." It seems to the writer that the translators of the A.V. took an unwarranted liberty with the Word of God when they inserted (in italics) the words "any man" and changed "and" (kai) into "but": the Holy Scripture should never be altered to suit our ideas of evangelical truth— the R.V. correctly gives "if he shrink back," and Bag. Int. "and if he draw back." Yes, if the "just" man himself were to draw back and continue in apostasy, he would finally perish. "By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness" (A. Barnes).  

"And if he drew back, My soul shall have no pleasure in him." Once more the apostle faithfully warns the Hebrew Christians (and us) of the dreadful consequence which would attend the continuance in a course of backsliding. He who thinks that by refusing to take up his cross daily and follow the example left by Christ, can escape the world’ s reproach and persecution and yet go to Heaven, is fatally deluding himself. Said the Lord Jesus, "For whosoever will save his life shall lose it" (Matthew 16:25): that is, he who is so diligent in looking after his temporal prospects, worldly reputation and personal comforts, shall eternally lose his soul.  

It was to stir up the Hebrews unto the more diligent laboring after living the life of faith that the apostle here pointed out the terrible alternative: unless they maintained a steady trust in God and an obedient submission unto His revealed will, they were in grave danger of backsliding and apostatizing. If any should "draw back" then God would have "no pleasure in him," which is but the negative way of saying that he would be an object of abhorrence. But observe closely, it does not say God would have "no more pleasure in him," which would conflict with the uniform teaching of the Word concerning the unchanging love of God (Mal. 3:6, John 13:1, Romans 8:35-39) toward His own. O the minute accuracy of Holy Writ! The practical application of this solemn word to us is, that in order to have a scripturally-grounded assurance of God’ s taking pleasure in us, we must continue cleaving closely unto Him.  

"But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul" (verse 39). The word "perdition" shows plainly that the "drawing back" of the previous verse is a fatal and final one. Nevertheless, so far is verse 38 from establishing the doom of any child of God, the apostle assures the Hebrews that no such fate would overtake them. What is added here in this verse, was to prevent their being unduly affrighted with the solemn warnings previously given, and lest they should conclude that Paul thought evilly of them: though he had warned, he did not regard them as treading the broad road to destruction, instead he was "persuaded better things of them" (Heb. 6:9). "Let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to Him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition" (John Calvin).  

"In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what must happen if a sincere Christian should apostatize. But he did not mean to say that this would occur in regard to them. He made a statement of a general principle under the Divine administration, and he designed that this should be a means of keeping them in the path of life" (A. Barnes). Christians may grow cold, neglect the means of grace, backslide, fall into grievous sins as did David and Peter; but they shall not "draw back unto perdition." No, they have been predestinated "to be conformed unto" the image of Christ (Rom. 8:29), and God’ s purpose cannot fail. They are the objects of Christ’ s intercession (John 17:15, 24), and that is efficacious (John 11:42). They are restored by the good Shepherd when they go astray (Ps. 23:3).  

As the term "perdition" denoted that eternal damnation is the doom of apostates, so the word "salvation" here has reference to that ultimate consummation of the portion of all true believers. It is to be carefully noted that the apostle did not say, "them that have believed to the salvation of the soul," but "them that believe to the saving of the soul." The difference is real and radical. There is a blessed sense in which every regenerated believer has been saved by Christ, yet there is also another and most important sense in which his salvation is yet future: see Romans 13:11, 1 Peter 1:5, 9. The complete and final salvation of the Christian is dependent upon his continued trust in and obedience to God in Christ, not as the cause thereof, yet as the indispensable means thereto.  

It is gloriously true that Christians are "kept by the power of God." He who prepares Heaven for them preserves them unto it. But by what instrument or means? The same verse tells us: "through faith" (1 Pet. 1:5). To depend upon an invisible God for a happiness that awaits us in an invisible world, when in the meantime He permits us to be harassed with all sorts of temptations, trials and troubles, requires faith— real faith, supernatural faith. Through faith alone can the heart be sustained till we obtain salvation. Nothing but a God-given and God-maintained faith can enable us to row against the stream of flesh and blood, and so deny its cravings that we shall win through to Heaven at last. The "flesh" is for sparing and pampering the body; but "faith" is for the "saving of the soul."  

  

  

Maclaren: Heb 10:12

The Enthroned Christ

This man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.'--Heb. 10:12.

To that tremendous assertion the whole New Testament is committed. Peter, Paul, John, the writer of this book--all teach that the Jesus who died on Calvary now sits at the right hand of God. This is no case of distance casting a halo round the person of a simple teacher, for six weeks after Calvary, on the Day of Pentecost, Peter declared that Jesus, exalted at the right hand of God,' had shed forth this,' the gift of that Divine Spirit. This is no case of enthusiastic disciples going beyond their Master's teaching, for all the evangelists who record our Lord's trial before the Sanhedrin concur in saying that the turning-point of it, which led to His condemnation, was the declaration, Ye shall see the Son of Man sitting at the right hand of power.' The rulers interpreted the assertion to mean an assertion of divinity, and therefore condemned Him to death. Christ was silent, and the silence witnessed that they interpreted His meaning aright. So, then, for good or evil, we have Jesus making the tremendous assertion, which His followers but repeated. Let us try to look at these words, and draw from them some of the rich fulness of their meaning. Communion, calm repose, participation in divine power and dominion, and much besides, are implied in this great symbol. And I desire to dwell upon the various aspects of it for a few moments now.

I. Here We Have The Attestation Of The Completeness, The Sufficiency, And The Perpetuity Of Christ's Sacrifice.

Look at the context. Mark the strong words which immediately precede the last clause of my text. This Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.' The writer has just been arguing that all Jewish sacrifice, which he regarded as being of divine appointment, was inadequate, and derived its whole importance from being a prophetic shadow of the perfect sacrifice of Jesus Christ. And he points, first, in proof of his thesis, to the entire disparity of the two things--the taking away of sin, and the blood of bulls and of goats. And then he adds a subsidiary consideration, saying in effect,' The very fact that day after day the sacrifices are continued, shows that they had no power to do the thing for which they were offered--viz., to quiet consciences.' For, if the consciences were quieted, then the sacrifice would cease to be offered. And so he draws a sharp contrast between the priests who stand daily ministering and offering oftentimes the same sacrifice,' which by their very repetition are demonstrated to be inadequate to effect their purpose, and Jesus. Instead of these priests standing, offering, and doing over and over again their impotent sacrifices, this Man' offered His once. That was enough, and for ever. And the token that the one sacrifice was adequate, really could take away sin, would never, through all the rolling ages of the world's history, lose its efficacy, lies here--He sits at the right hand of God.

Brethren, in that session, which the Lord Himself commanded us to believe, is the divine answer and endorsement of the triumphant cry upon the Cross, It is finished,' and it is God's last, loudest, and ever-reverberating proclamation to all the world, in all its generations, This is My beloved Son, in whom I am well pleased.'

Do you think of Christ's mission and Christ's work as this writer thought of it, finding the vital centre in its sacrificial efficacy, seeing it as being mainly a work caused by, in relation to, and victorious over, man's sin and my sin, and as attested as sufficient for all sin, for the sins of the world, in all generations, by the fact that, having offered it once, the High Priest, as this same writer says in another place, sat at the right hand of God? These two things, the high Scriptural notion of the essential characteristic and efficacy of Christ's work as being sacrificial, and the high Scriptural notion of His present session at the right hand of God; these two things are correlated and bound inseparably together. If you only think of Jesus Christ as being a great teacher, a blessed example, the very flower and crown of immaculate humanity, if you listen go His words, and rejoice over the beauty of His character, but do not see that the thing which He, and He alone, does, is to deal with the tremendous reality of human transgression, and to annihilate it, both in regard of its guilt and of its power, then the notion of His session at the right hand of God becomes surplusage and superstition. But if we see, as I pray God that we may each see for ourselves, that when He came, He came not to be ministered unto, but to minister,' and that even that does not exhaust the significance of His Person, and the purpose of His mission, but that He came to give His life a ransom for many,' then, oh! then, when my conscience asks in agony,' Is there a way of getting rid of my transgressions?' and when my weak will asks, in tremulous indecision, Is there a way by which I can shake off the tyranny of this usurping evil power that has fixed its claws in my character and my habits?' then I turn and look to the Christ enthroned at the right hand of power, and I say, This Man has offered one sacrifice for sins for ever'; and there, in that calm session at God's right hand, is the attestation that His sacrifice is complete, is sufficient, and is perpetual.

II. We Have Here The Revelation Of Our Lord's Calm Repose.

That is expressed, of course, by the very attitude in which, in the symbol, He is represented. Away down in the Egyptian desert there sit, moulded in colossal calm, two giant figures, with hands laid restfully in their laps, and wide-open eyes gazing out over the world. There they have sat for millenniums, the embodiment of majestic repose. So Christ sitteth at the right hand of God' rapt in the fulness of eternal calm. But that tranquillity is parallel with the Scriptural representation of the rest of God after creation, which neither indicates previous exhaustion nor connotes present idleness, but expresses the completion of the work and the correspondence of the reality with the ideal which was in the Maker's mind.

In like manner, as I have been trying to point out to you, Christ's rest means the completeness of His finished work, and carries along with it, as that divine rest after creation does in its region, the conception of continuous activity, for just as little as the continuous phenomena of nature can be conceived of, apart from the immanent activity of the ever-working God, and just as the last word of all physical science is that, beneath the so-called causes and so-called forces there must lie a personal will, the only cause known to man, and preservation is a continuous creation, and the changes in nature are the result of the will of the active God, so the past work of Christ, of which He said, when He died, It is finished!' is prolonged into, and carried on through, the ages by the continuous activity of the ever-working Christ. He sitteth at the right hand of God'; and to that session may be applied in full truth what He said Himself, in the vindication of His work on the Sabbath day--My Father worketh hitherto, and I work.'

So the dying martyr looked up in the council chamber, and beyond the vaulted roof saw the heavens opened, and with a significant variation in the symbolical attitude, saw the Son of Man standing at the right hand of God.' The seated Christ, we might say, had sprung to His feet, in answer to the dying martyr's faith and prayer, and granted him the vision, not of calm repose, but of intensest activity for his help and sustaining.

The appendix to Mark's Gospel, in like manner, unites these two conceptions of undisturbed tranquillity and of energetic work. For he says that the Lord was received up into heaven, and sat at the right hand of God, and they went everywhere preaching the word.' Then did the Commander-in-chief send His soldiers out into the battlefield, and Himself retire to the safe shelter of the hill? By no means. For the two halves of the picture which look so unlike one another--the Lord seated there, and the servants wandering about and toiling here--are brought to-gether into the one solid reality, they went forth and preached everywhere, the Lord '--seated up yonder--working with them.' So constant activity is the very essence and inseparable accompaniment of the undisturbed tranquillity of the seated Christ. In other places in Scripture we get the same blending together of the two ideas, as, for instance, when Paul says It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.' And in like manner, in Peter's utterance upon Pentecost, already referred to, you find the same idea. Being at the right hand of God exalted, He hath showed forth this which ye now see and hear.' So, working with us, working in us, working for us, working through us, the ever active Christ is with His people, and seated at the right hand of God, shares in all their labours, in all their difficulties, in all their warfare.

III. Lastly, We Have Here The Revelation Of Christ's Participation In Divine Power And Dominion.

There is a very remarkable and instructive variety in the forms of expression conveying this idea in various parts of the New Testament. We read from His own lips, seated at the right hand of power.' We read usually at the right hand of God.' We read in this Epistle at the right hand of the Majesty of the Highest,' and also at the right hand of the throne of the Majesty in the heavens.' So you see our Lord Himself dwelt mainly on the conception of participation in power. And these other passages which I have quoted deal mainly with the conception of the participation in royal authority and dominion. And these two go together.

Then there is another observation to be made, and that is that this sitting at God's right hand is to be interpreted as purely symbolical. For you cannot localise the right hand of God.' That right hand' is everywhere, wherever the divine power is working. So that, though I, for my part, believe that the human corporeity of Jesus Christ, with which He ascended into the heavens, does abide in a locality, it is not that localisation which is meant by this great symbol of my text, but it is the declaration of a state, rather than of a place--participation in the power that belongs to God, and not a session in a given locality.

There is another remark also to be made, and that is that, according to the full-toned belief of the Christian Church when Jesus Christ in His ascension returned to the Father, from whom He had come, He carried with Him this great difference between His then--that is to say, His present,-state, and the pre-incarnate state, viz., that now He has carried into unity with the Father the glorified manhood which He assumed on earth, and there is no difference between the glory which He had with the Father before the world was, and the glory in which He now sits. Humanity is thus gathered into divinity.

Now, brethren, I am not going to dwell upon these thoughts, for they go far beyond the powers of my speech; but I am bound by my own conceptions of what Christ Himself has taught us, to reiterate that here we have the plainest teaching, founded on His Own express statement, that He is participant of divine fellowship, so close as that it is represented either by being in the bosom of the Father, or by sitting at the right hand of God, and that all power is given unto Him in heaven and on earth,' so as that He is the Administrator of the universe. The hands that were pierced with the nails, and into one of which was thrust, in mockery, the reed for a sceptre, now carry the sceptre of the universe, and He is King of kings and Lord of lords.' He sitteth at the right hand of the Throne of the Majesty in the heavens.'

Now all this should have a very strong practical effect upon us. If ye then be risen with Christ, seek the things where Christ is, sitting at the right hand of God.' Oh, brethren! if we carried with us day by day into all our difficulties and struggles, and amidst the glittering fascinations and temptations of this earthly life that great thought, and if we kept the heavens open--for we can do so--and keep before our eyes that vision, how small the difficulties, what molehills the mountains, and how void of charm the seducing temptations would then be! Christ seen--like the popular idea of the sunshine streaming down upon a coal fire--puts out the fuliginous flame of earth's temptations, and dims the kindled brightness of earth's light. And if we really, and not as a mere dogma, had incorporated this faith into our lives, how different that last moment, and what lies beyond it, would look. I do not know how it may be with others, but to me the conception of eternity is chill and awful and repellent; it seems no blessing to live for ever. But if we people the waste future with the one figure of the living Christ exalted for us, it all becomes different, and, like the sunrise on snowy summits, the chill heights, not to be trodden by human foot, flash up into rosy beauty that draws men's desires. I go to prepare a place for you'; and He prepares it by being there Himself, for then, then it becomes Home. And if I go to prepare a place for you I will come again, and receive you to Myself, that where I am there ye may be also'--sitting on My throne, as I overcame, and am sat down with My Father on His throne.'

Maclaren: Heb 10:14

Perfected And Being Sanctified

By one offering He hath perfected for ever them that are sanctified.' Heb. 10:14.

IN the preceding sentence there is another for ever,' which refers to the sacrifice of Christ, and declares its perpetual efficacy. It is one, the world's sins are many, but the single sacrifice is more than all of them. It is a past act, but its consequences are eternal, and flow down through all the ages. The text explains wherein consists the perpetual efficacy of Christ's sacrifice, and the reason why it needs no repetition while the world lasts. It endures for ever, because it has perfected for ever them that are sanctified.

Now, in looking at these words, two things are noteworthy. One is the double designation here of the persons whom Christ influences by His offering, in that they are perfected,' and in that they are sanctified.' Another is the double aspect of our Lord's work here set forth in regard to time, in that it is, in the first part of the sentence, spoken of as a past act whose consequences endure--He hath perfected '--and in the latter part of our text, according to the accurate rendering, it is spoken of as continuous and progressive, as yet incomplete and going on to perfection. For the text ought to read--He hath perfected for ever them that are being sanctified.' So there you have these two things, the double view of what Christ does, perfects' and sanctifies,' and the double view of His work, in that in one aspect it is past and complete, and in another aspect it is running on, continuous, and as yet unfinished.

I. First, Then, Look At The Twofold Aspect Of The Effect Of Christ's Sacrifice.

By it we are perfected,' sanctified.' Now, these two words, so to speak, cover the same facts, but they look at them from two different points of view. One of them looks at the completed Christian character from the human point of view, and the other looks at it from the divine. For, what does perfect' mean in the New Testament? It means, as many a passage might be quoted to show, mature,' full grown,' in opposition to babes in Christ.' This very Epistle uses the two phrases in that antithesis, but the literal meaning of the word is that which has reached its end, that which has attained what it was meant to be; and, according to the New Testament teaching, a man is perfected when he has all his capabilities and possibilities of progress and goodness and communion with God made into realities and facts in His life, when the bud has flowered, and the flower has fruited. When capacity is developed, privileges enjoyed, duties attended to, relationships entered into and maintained--when these things have taken place the man is perfect. It is to be observed that there is no reference in the word to any standard outside of human nature. If a man has become all that it is possible for him to be, he is, in the fullest sense, perfect. But Scripture also recognises a relative perfection, as we have already remarked, which consists in a certain maturity of Christian character, and has for its opposite the condition of babes in Christ.' So Paul exhorts as many as be perfect' to be' thus minded '--namely, not to count themselves to have apprehended, but to stretch forward to the things which are before, and to press towards the goal which still gleams far in advance.

Consider, now, that other description of a Christian character as sanctified.'

The same set of facts in a man's nature is thought of in that word, only they are looked at from another point of view. I suppose I do not need to enlarge upon the fact which, however, I am afraid a great many good people do not realise as they should, that the Biblical notion of' saint' and' sanctified' does not begin with character, but with relation, or, if I might put it more plainly, it does not, primarily and to start with, mean righteous,' but belonging to God.' The Old and the New Testament concur in this conception of sanctity,' or holiness,' which are the same thing, only one is a Latin word and the other a Teutonic one--namely, that it starts from being consecrated and given up to God, and that out of that consecration will come all manner of righteousness and virtues, beauties of character, and dispositions and deeds which all men own to be lovely . .. and of good report.' The saint is, first of all, a man who knows that he belongs to God, and is glad to belong to Him, and then, afterwards, he becomes righteous and pure and radiant, but it all starts with yielding myself to God.

So the same set of characteristics which in the word perfected' were considered as fulfilling the idea of manhood, as God has given it to us, are massed in this other word, and considered as being the result of our yielding ourselves to Him. That is to say, no man has reached the end which he was created and adapted to reach, unless he has surrendered himself to God. You will never be perfected' until you are sanctified.'

You must begin with consecration, and then holiness of character, and beauty of conduct, and purity of heart will all come after that. It is vain to put the cart before the horse, and to try to work at mending your characters, before you have set right your relationship to God. Begin with sanctifying, and you will come to perfecting. That is the New Testament teaching. And there is no way of getting to that perfection except, as we shall see, through the one offering.

II. In The Next Place Notice Here The Completed Work.

By one offering He hath "perfected"us, the Christian people of this generation, the Christian people yet to be born into the world, the men that have not yet learned that they belong to Him, but who will learn it some day. Were they all perfected' eighteen centuries ago? In what sense can that perfecting be said to be a past act? Suppose you take some purifying agent, and throw it in at the headwaters of a river, and it goes down the stream, down and down and down, and by degrees purifies it all. If you like to use long-winded words, you can say that potentially' the river was purified when the precipitating agent was flung into it, though its waves were still foul with impurity. Or you can put it into plainer English and say that the past act has its abiding consequences, for there has been thrown into the centre of human history, as it were, that which is amply adequate to the perfecting' and the sanctifying' of every soul of the race. And that is what the writer of this Epistle means when he says He hath perfected,' because that sacrifice, like the precipitating agent that I have spoken about, has been flung into the stream of the world's history, and has power to make pure as the dew-drop, or as the water that flows from melting ice, every foul-smelling, darkly dyed drop of the filthy stream.

By one offering.' Now the word that the writer employs there is a very unusual one in Scripture. He has just been using it in a previous verse, where he speaks about the offering of the body of Jesus Christ.' Did you ever notice that remarkable expression the offering of the body; not as we usually read, the blood.' What does that mean? I think it means this, that the writer is contemplating not only the culminating sacrifice of Calvary, but Christ's offering of Himself all through His earthly life; and knitting together in one the life and the death, the totality of His work, as that by which He has perfected for ever all them that are being sanctified.' And that, I think, is made quite certain, because he has just been speaking, and the words of my text refer back to the declaration in one of the psalms Lo! I come to do Thy will, O God,' as expressing the whole meaning of the sacrifice of Jesus Christ. That saying of the psalmist was fulfilled not only on the Cross but in all His daily life.

Jesus Christ, then, in His whole manifestation, in His life, but not only in His life; and in His death, but not only in His death, has offered Himself unto God, the Lamb without blemish, and without spot.' And in that offering culminating in the death upon the Cross, but not confined thereto, there does lie the power which is triumphantly more than adequate to deal with all the foulnesses and sins of the world, and to perfect for ever any man that attaches himself to it. It deals with our guilt as nothing else can. It speaks to our consciences as nothing else can. It takes away all the agony and the pain, or all the dogged deadness, of a seared conscience. It deals with character. In that great offering, considered as including Christ's life as well as His death, and considered as including Christ's death as well as His life, you have folded up in indissoluble unity the pattern, the motive, and the power for all righteousness of character; and he reaches the end for which God created him, who, laying his hand on the head of that offering, not only transfers his sins to it, but receives its righteousness into him. By one offering that dealt with guilt, and wiped it all out, and that deals with the tyranny of evil, and emancipates us from it, and that communicates to us a new life formed in righteousness after the image of Him that created us, we are delivered from the burden of our sins and perfected, in so far as we lay hold of the power that is meant to cleanse us.

There is no other way of being perfected. You will never reach the point which it is possible for you to attain, and you will never fulfil the purpose for which God made you, unless you have joined yourself by faith to Jesus Christ, and are receiving into your life, and developing in your character, the power which He has lodged in the heart of humanity for redemption and purifying.

III. Now One Last Word.

We have here the continuous and progressive work of Christ, and the growing experience of Christians.

As I have remarked, the last clause of my text would be more completely rendered if we read, them that are being sanctified.' The same idea is set forth by the apostle Paul in that solemn passage in the first Epistle to the Corinthians, where he speaks about the double effect of the gospel upon them that are perishing,' and on them that are being saved.' In both cases there is a process going on. The same idea is brought out, too, in the other expression in the Acts of the Apostles, about the' Lord adding to the Church daily,' not, as the Authorised Version has it, such as should be saved,' but them that were being saved.' We may speak of salvation as past, as all included in the initial act by which we are knit to Jesus Christ through faith, when as guilty sinners we come to Him and cast ourselves on Him. We may speak of salvation as being future, and lying beyond this vale of tears and battlefield of sins and sorrow. But we can speak of it more accurately than in either of these aspects, as a point in the past, prolonged into a line in the present, and running on into the future. For salvation is a process which is going on day by day, if we are right, and which I am afraid is not progressive in a very great many professing Christian people. Perfected, I said, meant full-grown. I wonder about how many of us it would need to be said, Ye are babes in Christ, and when for the time ye ought to be teachers ye have need that one teach you which be the first principles of the oracles of God.' Salvation is a progressive process. That is to say, if we are truly joined to Jesus Christ, we are growingly influenced by the powers of His Cross and the gift of His Spirit. There is no limit to that growth. It is like a spiral which goes up and up and up, and in every convolution draws nearer to the centre, but never reaches it. Our hearts and spirits are wonderfully elastic. They can take in a great deal more of God than we think they can, or than they ever have taken in. We can receive just as much of that infinite Life into our finite spirits as we will. Let us each strive to get more and more of Jesus Christ in us, that we may know Him, and the power of His resurrection, and the fellowship of His sufferings,' more fully, more deeply, and may keep it more constantly.

Oh, brethren! if we are not ascending the ladder that reaches to heaven, which is Christ Himself, we are descending; and if we are not growing we are dwindling; and if we cannot say that we are being sanctified, we are being made more and more common and profane.

I am not going to say one word about whether absolute perfection or absolute sanctification can be reached in this life. If you and I were many hundreds of miles farther on the road, it would be worth discussing whether we could reach the goal or not. Never mind about the possibilities of abstract and perfect sanctification, we are a good long way off that. Look after the next step in advance, and leave the ultimate one to take care of itself. Only remember, that whilst Christ's past work has in it perpetual and absolute power to make any man perfect, no man will be sanctified unless he is sanctified by faith that is in Me,' and by the effort to work into his life and character the gift of the Divine Spirit and of the life of Christ which he receives by faith. It is them that are being sanctified' to whom the large hopes of this great text apply, and who may be sure that one day they will be absolutely perfected.

Maclaren: Heb 10:34

A Better And An Enduring Substance

Knowing in yourselves that ye have in heaven a better and an enduring substance.'--Heb. 10:34.

THE words in heaven' are probably no part of the original text, but have somehow or other crept in, in order to make more plain what some one supposed to be the reference of these words to the future inheritance of the saints. They, however, rather disturb than help the writer's thought. He is speaking of a present and not of a future possession. Ye have,' and not ye shall have,' a better and an enduring possession,' not in heaven, but here and now.

But even if these words be expelled from the text as disturbing the writer's thought, there still remains a variation in the reading of some importance. It is a very slight difference of form in the original, but the two meanings between which we have to choose are these: Knowing that ye have yourselves as a better and an enduring possession'; or, a better and an enduring possession for yourselves.' I am inclined rather to the former of the two, both from external authority and internal congruity, though the choice between them is difficult. But, if we accept this as the meaning of these words, we can gather from them important lessons, of which I ask your consideration.

I. The True Possession.

If we adopt the other reading, and take the words to mean that, in so far as we are truly resting on Jesus, we have for ourselves an inheritance or possession better than all external ones, the text will then be pointing to the old thought that God is the true joy and treasure of a man's soul. If, on the other hand, we may venture to adopt the other meaning, there is great depth and beauty in it, representing, as it does, the Christian as having himself as a treasure. It may strike one as strange, but a little consideration will show its truth and perfect harmony with the other thought, that God is the treasure of every soul which is not poor and in need of all things. A good man shall be satisfied from himself,' says the Book of Proverbs, and that is no arrogant denial of the need for God, but completely accords with the devout acknowledgment, All my springs are in Thee.' In the very same chapter as our text we read: We are not of them who draw back unto perdition; but of them that believe to the saving of their souls,' which might be more accurately rendered, to the acquisition as their own of their souls.' Remember, too, our Lord's words: In your patience ye shall acquire possession of your souls.' If we take these sayings into account, we need not hesitate to admit that, at all events, there is a great deal to be said for the somewhat remarkable expression in the text.

It just comes to this. No man possesses himself until he has given up himself. We only own ourselves when we have parted with ourselves. Until we have yielded ourselves in acts of dependent faith and rejoicing love and docile obedience unto God, we have no real possession of ourselves. He, and only he, who says, I give myself away to Thee,' gets himself back again sanctified, gladdened, ennobled, and on the way to be perfected by his surrender and God's reception.

We own ourselves only on condition of being Christian men. For, under all other circumstances and forms of life, the true self is domineered over and brought into slavery and dragged away from its proper bearings by storms and swarms of lusts and passions and inclinations and ambitions and senses. A man's flesh is his master, or his pride is his master, or some fraction of his nature is his master, and he himself is an oppressed slave, tyrannised over by rebellious powers. The only way to get the mastery of yourselves, to be able to keep a tight hand upon all inferior parts of your nature, and to have that self-command and self-possession without which there is nothing noble in life, is to go to God and say, Oh, Lord! I cannot rule this anarchic being of mine. Do Thou take it into Thine hands. Here are the reins: do with me what Thou wilt.' Then you will be your own masters, not till then. Then you will own yourselves; till then, the devil and the world and the flesh, and the pomps and prides and passions and lusts and lazinesses that are in your nature will own you. But if we have exercised the faith which casts itself wholly upon God, we therein and thereby win God and our own selves also, and that is one of the meanings of saving our own souls.'

Or, to put it in another light, the only things worth calling treasures and possessions are true thoughts that we have learned from God; pure affections that go out to Him; yearning desires after Him, which, in their very yearning, bear the prophecy, and are to a large extent the foretaste, of their own fruition.

These are the things that make a man's treasure. The inner life of obedience, of love, of trust, the conscience cleansed, the will made plastic and docile, the heart filled with all pure and heavenward affections, aspirations that lift us above self and time, and bring us into the sweet and calm light of the Eternal Love whose name is God--these are the possessions which are worth possessing. And he, and only he, has such who has found them in lowly submission of his sinful self to Christ who has died that our spirits might be cleansed and given back unto us.

Brethren, the realisation of this possession of ourselves depends on our faith. Stoics and moralists and lofty souled men in all ages have talked about the true possession of oneself, which comes by self-surrender and annihilation, but Christian faith realises the dream, and they only find the reality who pass towards it through the gate of trust in Jesus Christ. Then, and only then, will the old English poet's lovely picture be fulfilled, and the man's soul,

Made free from slavish bands,Of hope to rise, or fear to fall;Lord of himself, though not of lands;And having nothing, yet hath all.'

II. Note, Again, How Here We Hear Asserted The Superiority Of This Possession.

It is' better' in its essential quality. That does not need many words. Surely these possessions of heart and mind and will and desires all brought into fellowship with and filled by God are things more correspondent with the nature of man and his needs than any accumulation of outward possessions can ever be. And surely it is a plain piece of prose, and no exaggerated religious enthusiasm, which says, Whom have I in heaven but Thee, and there is none upon earth that I desire besides Thee.' Men call it mysticism. It is the very foundation of all true religion. The apprehension of union with God is the one thing that will satisfy the soul; the one thing that we need, which having, we cannot be wholly desolate, however dark may be our path, nor wholly solitary, however lonely may be our lot, nor utterly bereaved, however blessings may be dragged from our hands; and without which we cannot be at rest, however compassed with stays and succours and treasures and friends; nor rich, however we may have bursting coffers and all things to enjoy.

The possession which we carry within us is better than any which we can gather round us. Surely he is disquieted in vain, he heapeth up treasures'--and the very fact that they need to be heaped,' and that that is all that he can do with them, shows the vanity of the disquiet that raked them together. Not what a man has, but what a man is, is his wealth.

And the better treasure is an enduring possession. That is the second element of its excellence. These things, the calm joys, the pure delights of still fellowship with God in heart and mind and will--these things have in them no seed of decay. These cannot be separated from their possessor by anything but his own unfaithfulness. There will never come the time when they shall have to be left behind. Use does not wear these out, but strengthens and increases them. The things which are destined to perish with the using' belong to an inferior category. All the best things are intended and destined to increase with the using, and this treasure, the more it is expended the fuller is the coffer, and the more we exercise the love, the communion, the obedience which make our true riches, the more do the riches increase. And then, when all other things drop from their nerveless hands; and' His glory '--whose glory was in outward things--shall not descend after him,' we shall carry these treasures with us wherever we go, and find that they were the pledge of immortality.

III. My Text, Lastly, Suggests To Us The Quiet Superiority To Earthly Loss And Change Which The Possession Of This Treasure Involves.

The writer is speaking to Christian men who have endured a great fight of afflictions, and he says of them, Ye took joyfully the spoiling of your goods, because you knew that you had this better and enduring substance.' Joyfully! When you strike away the false props the strength of the real ones becomes more conspicuous. And many and many a time we may experience, unless we waste our discipline and our sorrows, that the surest way to become richer towards God is to lose the earthly stays and supports. But whether that be so or no, he who sits in the centre, and has the light round him, need not mind much what storms are raging without, and he whose inexpugnable fortress is within the depths of God may smile at all the hubbub and confusion down in the valley. If we possess this true treasure which lies at our doors, and may be had for the taking, we shall be like men in some strong fortress, with firm walls, abundant provisions, and a well in the courtyard, and we can laugh at besiegers. His abiding place shall be the munitions of rocks; his bread shall be given him and his water shall be made sure.' We may be quiet and lofty, infinitely above the fear of chance and change, if we keep the firm hold which we may keep of the enduring riches which God brings with Him into our souls.

Some of you may be in circumstances which make such thoughts as these specially applicable, either because dark days may be threatening, or because the sunshine of prosperity may be dazzling some eyes and making them lose sight of their true wealth. To the one class the thought of my text is gathered up in the warning, Charge them that they trust not in the uncertainty of riches, but in the living God.' And, to the other class, the text should quicken and consolidate the resolve, What time I am afraid I will trust in Thee. Thou art the strength of my heart, and mine inheritance for ever.'

Maclaren: Heb 10:39

How To Own Ourselves

Them that believe to the saving of the soul.'--Heb. 10:39.

THE writer uses a somewhat uncommon word in this clause, which is not altogether adequately represented by the translation saving.' Its true force will be apparent by comparing one or two of the few instances in which it occurs in the New Testament. For example, it is twice employed in the Epistles to the Thessalonians; in one case being rendered, God hath not appointed us to wrath, but to obtain' (or, more correctly, to the obtaining of) salvation by our Lord Jesus Christ'; and in another, called to the obtaining of glory through Jesus Christ.' It is employed twice besides in two other places of Scripture, and in both of these it means possession.' So that, though practically equivalent to the idea of salvation, there is a very beautiful shade of difference which is well worth noticing.

The thought of the text is substantially this--those who believe win their souls; they acquire them for their "possession. We talk colloquially about people that cannot call their souls their own.' That is a very true description of all men who are not lords of themselves through faith in Jesus Christ. They who believe to the gaining of their own souls' is the meaning of the writer here.

And I almost think that we may trace in this peculiar expression an allusion, somewhat veiled but real, to similar words of our Lord's. For He said, when, like the writer in the present context, He was encouraging His disciples to steadfastness in the face of difficulties and persecutions,' In your patience'--in your persistent adherence to Me, whatever might draw you away,--ye shall win'--not merely possess, as our Bible has it, and not a commandment, but a promise--in your patience ye shall win your souls.' Whether that allusion be sustainable or no matters comparatively little; it is the significant and beautiful thought which underlies the word to which I wish to turn, and to present you with some illustrations of it.

I. First, Then, If We Lose Ourselves We Win Ourselves.

All men admit in theory that a self-centred life is a blunder. Jesus Christ has all moralists and all thoughtful men wholly with Him when He says,' He that loveth his life shall lose it; and he that loseth his life shall find it.' There is no such way of filling a soul with enlargement and blessedness and of evolving new powers and capacities as self-oblivion for some great cause, for some great love, for some great enthusiasm. Many a woman has found herself when she held her child in her arms, and in the self-oblivion which comes from maternal affections and cares has sprung into a loftier new life. Many a heart, of husband and wife, can set its seal to this truth, that the blessedness of love is that it decentralises the soul, and substitutes another aim for the wretched and narrow one that is involved in self-seeking. And even if we do not refer to these sacred heights of maternal or of wedded love, there are many other noble counterpoises to the degrading influence of self-absorption, which all men recognise and some men practise. Whoever has once tasted the joy and rapture of flinging himself into some great enthusiasm, and has known how much fuller life is when so inspired than in its ordinary forms, needs no words to convince him that the secret of blessedness, elevation, and power, if it is to be put into one great word, must be put into this one, self-oblivion.'

But whilst all these counterpoises to the love of self are, in their measure and degree, great and noble and blessed, not one of them, nor all of them put together, will so break the fetters from off a prisoned soul and let it out into the large place of utter and glad self-oblivion as the course which our text enjoins upon us when it says: If you wish to forget yourselves, to abandon and lose yourselves, fling yourselves into Christ's arms, and by faith yield your whole being, will, trust, purposes, aims, everything--yield them all to Him; and when you can say, We are not our own,' then first will you belong to yourselves and have won your own souls.

There is nothing except that absolute departure from all reliance upon our own poor powers, and from all making of ourselves our centre and aim in life, which gives us true possession of ourselves. Nothing else is comparable to the talismanic power of trust in Jesus Christ. When thus we lose ourselves in Him we find ourselves, and find Him in ourselves.

I believe that, at bottom, a life must either spin round on its own axis, self-centred and self-moved, or else it must be drawn by the mass and weight and mystical attractiveness of the great central sun, and swept clean out of its own little path to become a satellite round Him. Then only will it move in music and beauty, and flash back the lustre of an unfading light. Self or God, one or other will be the centre of every human life.

It is well to be touched with lofty enthusiasms; it is well to conquer self in the eager pursuit of some great thought or large subject of study; it is well to conquer self in the sweetness of domestic love; but through all these there may run a perverting and polluting reference to myself. Affection may become but a subtle prolongation of myself, and study and thought may likewise be tainted, and even in the enthusiasm for a great cause there may mingle much of self-regard; and on the whole there is nothing that will sweep out, and keep out, the seven devils of selfishness except to yield yourselves to God, drawn by His mercies, and say, I am not my own; I am bought with a price.' Then, and only then, will you belong to yourselves.

II. Secondly If We Will Take Christ For Our Lord We Shall Be Lords Of Our Own Souls.

I have said that self-surrender is self-possession. It is equally true that self-control is self-possession; and it is as true about this application of my text as it was about the former, that Christianity only says more emphatically what moralists say, and suggests and supplies a more efficient means of accomplishing the end which they all recognise as good. For everybody knows that the man who is a slave to his own passions, lusts, or desire is not his own master. And everybody knows that the man who is the sport of circumstance, and yields to every temptation that comes sweeping round him, as bamboos bend before every blast; or the man who is guided by fashion, conventionality, custom, and the influence of the men amongst whom he lives, and whom he calls the world,' is not his own master. He dare not call his soul his own.'

What do we mean by being self-possessed, except this, that we can so rule our more fluctuating and sensitive parts as that, notwithstanding appeals made to them by external circumstances, they do not necessarily yield to these? He possesses himself who, in the face of antagonism, can do what is right; who, in the face of temptation, will not do what is wrong; who can dare to be in the right with one or two; and who is not moulded by circumstances, howsoever they may influence him, but reacts upon them as a hammer, and is not as an anvil. And this superiority over the parts of my nature which are meant to be kept down, and this assertion of independent power in the face of circumstances, and this freedom from the dominion of cliques and parties and organs of opinion and loud voices round us, this is best secured in its fulness and completeness by the path which my text suggests.

Trust in Jesus Christ, and let Him be your Com-mander-in-chief, and you have won your souls. Let Him dominate them, and you can dominate them. If you will give your wills into His hands, He will give them back to you and make you able to subdue your passions and desires. Put the reins into Christ's hands and say, Here, O Lord, guide Thou the horses and the chariot, for I cannot coerce them, but Thou canst.' Then He will come and bring a new ally in the field, and cast a new weight into the scale, and you will no longer be the slave of the servile and inferior parts of your nature; nor be kicked about, the football of circumstances; nor be the echo of some other body's views, but you will have a voice of your own, and a will of your own, and a soul of your own, because you have given them to Christ, and He will help you to control them. Such a man--and I verily believe, from the bottom of my heart, such a man only--in the fullest sense, is,

Free from slavish bands,Of hope to rise, or fear to fall;Lord of himself, though not of lands;And having nothing, yet hath all.'

What does some little rajah, on the edge of our great Indian Empire, do when troubled with rebels whom he cannot subdue? He goes and makes himself a feudatory of the great central power at Calcutta, and then down comes a regiment or two, and makes very short work of the rebellion that the little kinglet could do nothing with. If you go to Christ and say to Him, Dear Lord, I take my crown from my head and lay it at Thy feet. Come Thou to help me to rule this anarchic realm of my own soul,' you will win yourself.

III. Thirdly, If We Have Faith In Christ We Acquire A Better Self.

The thing that most thoughtful men and women feel, after they have gone a little way into life, is not so much that they want to possess themselves, as that they want to get rid of themselves--of all the failures and shame and disappointment and futility of their lives. That desire may be accomplished. We cannot strip ourselves of ourselves by any effort. The bitter old past keeps living on, and leaves with us seeds of weakness and memories that sometimes corrupt, and always enfeeble: memories that seem to limit the possibilities of the future in a tragic fashion. Ah, brethren! we can get rid of ourselves; and, instead of continuing the poor, sin-laden, feeble creatures that we are, we can have pouring into our souls the gift most real--though people nowadays, in their shallow religion, call it mystical--of a new impulse and a new life. The old individuality will remain, but new tastes, new aspirations, aversions, hopes, and capacities to realise them may all be ours, so that if any man be in Christ he is a new creature'; and in barter for the old garment he receives the robe of righteousness. You can lose yourselves, in a very deep and earnest sense, if, trusting in Jesus Christ, you open the door of the heart to the influx of that new life which is His best gift. Faith wins a better self, and we may each experience, in all its fulness and blessedness, the paradox of the apostle when he said, I live' now, at last, in triumphant possession of this better life: I live' now--I only existed before--yet not I, but Christ liveth in me.' And with Christ in me I first find myself.

IV. Lastly, If By Faith We Win Our Souls Here, We Save Them From Destruction Hereafter.

I have said that the word of my text is substantially equivalent to the more frequent and common expression salvation'; though with a shade of difference, which I have been trying to bring out. And this substantial equivalence is more obvious if you will note that the text is the second member of an antithesis of which the first is, we are not of them which draw back into perdition.'

So, then, the writer sets up, as exact opposites of one another, these two ideas--perdition or destruction on the one hand, and the saving or winning of the soul on the other. Therefore, whilst we must give due weight to the considerations which I have already been suggesting, we shall not grasp the whole of the writer's meaning unless we admit also the thought of the future. And that the same blending of the two ideas, of possession and salvation in the more usual sense of the word, was implied in the Lord's saying, of which I have suggested there may be an echo here, is plain if you observe that the version in St. Luke gives the text which I have already quoted: In your patience ye shall win your souls'; and that of St. Matthew, in the same connection, gives, instead, the saying, he that endureth '--which corresponds with patience--he that endureth to the end, the same shall be saved.'

So, then, brethren, you cannot be said to have won your souls if you are only keeping them for destruction, and such destruction is clearly laid down here as the fate of those who turn away from Jesus Christ.

Now, it seems to me that no fair interpretation can eject from that word perdition,' or destruction,' an element of awe and terror. However you may interpret the ruin, it is ruin utter of which it speaks. And I am very much afraid that in this generation eager discussions about the duration of punishment, and the final condition of those who die impenitent, have had a disastrous influence on a great many minds and consciences in reference to this whole subject, by making it rather a subject of controversy than a solemn truth to be pondered. However the controversies be settled, there is terror enough left in that word to make us all bethink ourselves.

I lay it on your hearts, dear friends--it is no business of mine to say much about it, but I lay it on your hearts and on my own; and I beseech you to ponder it. Do not mix it up with wholly independent questions as to what is to become of people who never heard about Jesus Christ. The Judge of all the earth will do right.' What this verse says applies to people that have heard about Him--that is, to you and me--and to people that do not accept Him--and that is some of us; and about them it says that they draw back unto perdition.'

Now, remember, the alternative applies to each of us. It is a case of either--or' in regard to us all. If we have taken Christ for our Saviour, and, as I said, put the reins into His hands and given ourselves to Him by love and submission and confidence, then we own our souls, because we have given them to Him to keep, and He is able to keep that which is committed to Him against that day.'

But I am bound to tell you, in the plainest words I can command, that if you have not thus surrendered yourself to Jesus Christ, His sacrifice, His intercession, His quickening Spirit, then I know not where you are to find one foothold of hope that upon you there will not come down the overwhelming fate that is darkly portrayed in that one solemn word.

Oh, brethren! let us all ponder the question, What shall it profit a man if he gain the whole world, and lose his own soul?'

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 sacrifices the high priests offered continually, could not make the worshippers perfect, with respect to pardon, and the purifying of their consciences. But when " God manifested in the flesh," became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner's stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atoning blood, strength and motives for obedience, and inward comfort.

MHCC: Heb 10:11-18

Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.

MHCC: Heb 10:19-25

The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.

MHCC: Heb 10:26-31

The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.

MHCC: Heb 10:32-39

Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.

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, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As,

I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance.

II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on.

III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, Heb 10:1, Heb 10:2. Could they have satisfied the demands of justice, and made reconciliation for iniquity, - could they have purified and pacified conscience, - then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.

IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, Heb 10:4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so.

V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Psa 40:6, Psa 40:7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.

Matthew Henry: Heb 10:7-18

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,

I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, Heb 10:7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature - " My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it,"Psa 40:6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, Heb 10:7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: " Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies."This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, Heb 10:10. Observe, (1.) What is the fountain of all that Christ has done for his people - the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us - by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.

V. From the perfect efficacy of the priesthood of Christ (Heb 10:14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.

VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, Heb 10:12, Heb 10:13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted - to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour - not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour - with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Psa 110:1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (Heb 10:15): Whereof the Holy Ghost is a witness. The passage is cited from Jer 31:31, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, Heb 10:16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (Heb 10:17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, Heb 10:18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.

Matthew Henry: Heb 10:19-39

I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.

II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, Heb 10:20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima - the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.

III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, Heb 10:22, Heb 10:23, etc.

1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.

2. The apostle exhorts believers to hold fast the profession of their faith, Heb 10:23. Here observe, (1.) The duty itself - to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this - without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.

IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, Heb 10:24, Heb 10:25, etc. He mentions several; as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, Heb 10:25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.

V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, Heb 10:26, Heb 10:27, etc.

1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour, - despise and resist the Spirit, the only sanctifier, - and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num 15:30, Num 15:31. They were to be cut off.

2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, Heb 10:27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation - to trample upon his person, denying him to be the Messiah - to trample upon his authority, and undermine his kingdom - to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is, - the Spirit of grace, that should be regarded and attended to with the greatest care, - this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!

4. From the description we have in the scripture of the nature of God's vindictive justice, Heb 10:30. We know that he has said, Vengeance is mine. This is taken out of Psa 94:1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deu 32:36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (Heb 10:31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.

5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, Heb 10:32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,

(1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.

(2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, 1Co 4:9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (Heb 10:34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.

(3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col 1:11.

(4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.

6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (Heb 10:35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (Heb 10:36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (Heb 10:37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab 2:3. The Christian's present conflict may be sharp, but it will be soon over.

7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (Heb 10:38, Heb 10:39): Now the just shall live by faith, etc. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (Heb 10:39): But we are not, etc.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation."Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.

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 bring a man into a close relationship with God and that is what these sacrifices could never do. The best that they could do was to give him a distant and spasmodic contact with God. He uses two words to indicate what he means. He says that these things are a pale shadow. The word he uses is skia (4639), the Greek for a shadow, and it means a nebulous reflection, a mere silhouette, a form without reality. He says that they do not give a real image. The word he uses is eikon (1504), which means a complete representation, a detailed reproduction. It actually does mean a portrait, and would mean a photograph, if there had been such a thing in those days. In effect he is saying: "Without Christ you cannot get beyond the shadows of God."

He brings proof. Year by year the sacrifices of the Tabernacle and especially of the Day of Atonement go on. An effective thing does not need to be done again; the very fact of the repetition of these sacrifices is the final proof that they are not purifying men's souls and not giving full and uninterrupted access to God. Our writer goes further--he says that all they are is a reminder of sin. So far from purifying a man, they remind him that he is not purified and that his sins still stand between him and God.

Let us take an analogy. A man is ill. A bottle of medicine is prescribed for him. If that medicine effects a cure, every time he looks at the bottle thereafter, he will say: "That is what gave me back my health." On the other hand, if the medicine is ineffective, every time he looks at the bottle he will be reminded that he is ill and that the recommended cure was useless.

So the writer to the Hebrews says with prophetic vehemence: "The sacrifice of animals is powerless to purify a man and give him access to God. All that such sacrifices can do is to remind a man that he is an uncured sinner and that the barrier of his sin is between himself and God." So far from erasing his sin, they underline it.

The only effective sacrifice is the sacrifice of Jesus Christ. To make his point and to explain what is in his mind, Hebrews takes a quotation from Psa 40:6-9. In the Revised Standard Version, which is close to the original Hebrew, the passage runs:

"Sacrifice and offering thou dost not desire;

but thou hast given me an open ear.

Burnt-offering and sin-offering thou hast not required.

Then I said: Lo I come;

In the roll of the book it is written of me.

I delight to do thy will, O my God."

The writer to the Hebrews quotes it differently and in the second line he has:

"A body you have prepared for me."

The explanation is that he was not quoting from the original Hebrew but from the Septuagint, the Greek translation of the Old Testament. About 270 B.C. the task of translating the Old Testament into Greek was begun in Alexandria in Egypt. Obviously far more people in the ancient world read Greek than Hebrew. It is very likely that the writer to the Hebrews did not know any Hebrew at all and therefore it is the Septuagint that he uses. In any event the meaning of the two phrases is the same. "Thou hast given me an open ear," means, "You have so touched me that everything I hear I obey." It is the obedient car of which the psalmist is thinking. "A body you have prepared for me," really means, "You created me that in my body and with my body I should do your will." In essence the meaning is the same.

The writer to the Hebrews has taken the words of the psalm and put them into the mouth of Jesus. What they say is that God wants not animal sacrifices but obedience to his will. In its essence sacrifice was a noble thing. It meant that a man was taking something dear to him and giving it to God to show his love. But human nature being what it is it was easy for the idea to degenerate and for sacrifice to be thought of as a way of buying God's forgiveness.

The writer to the Hebrews was not saying anything new when he said that obedience was the only true sacrifice. Long before him the prophets had seen how sacrifice had degenerated and had told the people that what God wanted was not the blood and the flesh of animals but the obedience of a man's life. That is precisely one of the noblest thoughts of the Old Testament men of God.

"And Samuel said, has the Lord as great delight in burnt-offerings

and sacrifices, as in obeying the voice of the Lord? Behold, to

obey is better than sacrifice, and to hearken than the fat of

rams" (1Sa 15:22).

"Offer to God a sacrifice of thanksgiving; and pay your vows to

the Most High" (Psa 50:14).

"For thou bast no delight in sacrifice; were I to give a burnt

offering, thou wouldst not be pleased. The sacrifice acceptable to

God is a broken spirit; a broken and contrite heart, O God, thou

wilt not despise." (Psa 51:16-17).

"For I desire steadfast love and not sacrifice, the knowledge

of God, rather than burnt offerings." (Hos 6:6).

"What to me is the multitude of your sacrifices? says the Lord;

I have had enough of burnt offerings of rams and the fat of fed

beasts; I do not delight in the blood of bulls, or of lambs, or of

he-goats.... Bring no more vain offerings; incense is an

abomination to me.... When you spread forth your hands. I

will hide my eyes from you; even though you make many prayers,

I will not listen; your hands are full of blood.... Cease to do

evil, learn to do good" (Isa 1:11-20).

"With what shall I come before the Lord, and bow myself

before God on high? Shall I come before him with burnt offerings,

with calves a year old? Will the Lord be pleased with thousands

of rams, with ten thousands of rivers of oil? Shall I give my

first-born for my transgression, the fruit of my body for the sin

of my soul?" He has showed you, O man, what is good; and what

does the Lord require of you but to do justice, and to love

kindness, and to walk humbly with your God." (Mic 6:6-8).

Always there had been voices crying out for God that the only sacrifice was that of obedience. Nothing but obedience could open the way to God; disobedience set up a barrier that no animal sacrifice could ever take away. Jesus was the perfect sacrifice because he perfectly did God's will. He took himself and said to God: "Do with me as you will." He brought to God for men what no man had been able to bring--the perfect obedience, that was the perfect sacrifice.

If we are ever to have fellowship with God, obedience is the only way. What man could not offer, Jesus offered. In his perfect manhood he offered the perfect sacrifice of the perfect obedience. Through that the way was once and for all opened up for us.

Barclay: Heb 10:11-18

Once again the writer to the Hebrews is drawing a series of implicit contrasts between the sacrifice that Jesus offered and the animal sacrifices that the priests offer.

(i) He stresses the achievement of Jesus. The sacrifice of Jesus was made once and is effective for ever; the animal sacrifices of the priests must be made over and over again, and even then they are not effective in any real way. Every day, so long as the Temple stood, the following sacrifices had to be carried out (Num 28:3-8). Every morning and every evening a male lamb of one year old, without spot and blemish, was offered as a burnt-offering. Along with it there was offered a meat-offering, which consisted of one tenth of an ephah of fine flour mixed with a quarter of a hin of pure oil. There was also a drink-offering, which consisted of a quarter of a hin of wine. Added to that there was the daily meat-offering of the High Priest; it consisted of one-tenth of an ephah of fine flour, mixed with oil, and baked in a flat pan; half was offered in the morning and half in the evening. In addition there was an offering of incense before these offerings in the morning and after them in the evening. There was a kind of priestly tread-mill of sacrifice. Moffatt speaks of "the levitical drudges" who, day in day out, kept offering these sacrifices. There was no end to this process and it left men still conscious of their sin and alienated from God.

In contrast, Jesus had made a sacrifice that neither could nor need be repeated.

(a) It could not be repeated. There is something unrepeatable about any great work. It is possible to repeat the popular tunes of the day ad infinitum; to a great extent one echoes another. But it is not possible to repeat the Fifth or the Ninth Symphony of Beethoven; no one else will ever write anything like them. It is possible to repeat the kind of poetry that is written in sentimental journals and on Christmas cards; but not to repeat the blank verse of Shakespeare's plays or the hexametres of Homer's Iliad. These things stand alone. Certain things can be repeated; but all works of genius have a certain unrepeatable quality. It is so with the sacrifice of Christ. It is sui generis; it is one of these masterpieces which can never be done again.

(b) It need not be repeated. For one thing, the sacrifice of Jesus perfectly shows the love of God In that life of service and in that death of love, there stands fully displayed the heart of God. Looking at Jesus, we can say: "That is what God is like." For another thing, the life and death of Jesus was an act of perfect obedience and, therefore, the only perfect sacrifice. All scripture, at its deepest, declares that the only sacrifice God desires is obedience; and in the life and death of Jesus that is precisely the sacrifice that God received. Perfection cannot be improved upon. In Jesus there is at one and the same time the perfect revelation of God and the perfect offering of obedience. Therefore his sacrifice cannot and need not ever be made again. The priests must go on with their weary routine of animal sacrifice; but the sacrifice of Christ was made once and for all.

(ii) He stresses the exaltation of Jesus. It is with care that he picks his words. The priests stand offering sacrifice; Christ sits at the right hand of God. Theirs is the position of a servant; his is the position of a monarch. Jesus is the King come home, his task accomplished and his victory won. There is a wholeness about the life of Jesus that perhaps we ought to give more thought. His life is incomplete without his death; his death is incomplete without his resurrection; his resurrection is incomplete without his return to glory. It is the same Jesus who lived and died and rose again and is at the right hand of God. He is not simply a saint who lived a lovely life; not simply a martyr who died an heroic death; not simply a risen figure who returned to company with his friends. He is the Lord of glory. His life is like a panelled tapestry; to look at one panel is to see only a little bit of the story. The tapestry must be looked on as a whole before the full greatness is disclosed.

(iii) He stresses the final triumph of Jesus. He awaits the final subjugation of his enemies; in the end there must come a universe in which he is supreme. How that will come is not ours to know; but it may be that this final subjugation will consist not in the extinction of his enemies but in their submission to his love. It is not so much the power but the love of God which must conquer in the end.

Finally, as is his habit, the writer to the Hebrews clinches his argument with a quotation from scripture. Jeremiah, speaking of the new covenant which will not be imposed on a man from outside but which will be written on his heart, ends: "I will remember their sin no more" (Jer 31:34). Because of Jesus the barrier of sin is for ever taken away.

Barclay: Heb 10:19-25

The writer to the Hebrews now comes to the practical implication of all that he has been saying. From theology he turns to practical exhortation. He is one of the deepest theologians in the New Testament but all his theology is governed by the pastoral instinct. He does not think merely for the thrill of intellectual satisfaction but only that he may the more forcibly appeal to men to enter into the presence of God.

He begins by saying three things about Jesus.

(i) Jesus is the living way to the presence of God. We enter into the presence of God by means of the veil, that is, by the flesh of Jesus. That is a difficult thought, but what he means is this. Before the Holy of Holies in the Tabernacle hung the veil to screen off the presence of God. For men to enter into that presence the veil would have to be torn apart. Jesus' flesh is what veiled his godhead. Charles Wesley in his great hymn appealed to men:

"Veiled in flesh the godhead see."

It was when the flesh of Christ was rent upon the Cross that men really saw God. All his life showed God; but it was on the Cross that God's love really was revealed. As the rending of the Tabernacle veil opened the way to the presence of God, so the rending of the flesh of Christ revealed the full greatness of his love and opened up the way to him.

(ii) Jesus is the High Priest over God's house in the heavens. As we have seen so often, the function of the priest was to build a bridge between man and God. This means that Jesus not only shows us the way to God but also when we get there introduces us to his very presence. A man might be able to direct an enquirer to Buckingham Palace and yet be very far from having the right to take him into the presence of the Queen; but Jesus can take us the whole way.

(iii) Jesus is the one person who can really cleanse. In the priestly ritual, the holy things were cleansed by being sprinkled with the blood of the sacrifices. Again and again the High Priest bathed himself in the laver of clear water. But these things were ineffective to remove the real pollution of sin. Only Jesus can really cleanse a man. His is no external purification; by his presence and his Spirit he cleanses the inmost thoughts and desires of a man until he is really clean.

From this the writer to the Hebrews goes on to urge three things.

(i) Let us approach the presence of God. That is to say, let us never forget the duty of worship. It is given to every man to live in two worlds, this world of space and time, and the world of eternal things. Our danger is that to become so involved in this world that we forget the other. As the day begins, as the day ends and ever and again in the midst of its activities, we should turn aside, if only for a moment, and enter God's presence. Every man carries with him his own secret shrine, but so many forget to enter it. As Matthew Arnold wrote:

"But each day brings its pretty dust

Our soon-choked souls to fill;

And we forget because we must,

And not because we will."

(ii) Let us hold fast to our creed That is to say, let us never lose our grip of what we believe. The cynical voices may try to take our faith away; the materialist and his arguments may try to make us forget God; the events of life may conspire to shake our faith. Stevenson said that he so believed in the ultimate decency of things that if he woke up in hell he would still believe in it; and we must have a grip on the faith that nothing can loosen.

(iii) Let us put our minds to the task of taking thought for others. That is to say, let us remember that we are Christians not only for our own sake but also for the sake of others. No man ever saved his soul who devoted his whole time and energy to saving it; but many a man has saved it by being so concerned for others that he forgot that he himself had a soul to save. It is easy to drift into a kind of selfish Christianity; but a selfish Christianity is a contradiction in terms.

But the writer to the Hebrews goes on to outline our duty to others in the most practical way. He sees that duty extend in three directions.

(i) We must spur each other to noble living. Best of all we can do that by setting the fine example. We can do it by reminding others of their traditions, their privileges, their responsibilities when they are likely to forget them. it has been said that a saint is someone in whom Christ stands revealed; we can seek ever to incite others to goodness by showing them Christ. We may remember how the dying soldier lad looked up at Florence Nightingale and murmured: "You're Christ to me."

(ii) We must worship together. There were some amongst those to whom the writer of the Hebrews was writing who had abandoned the habit of meeting together. It is still possible for a man to think that he is a Christian and yet abandon the habit of worshipping with God's people in God's house on God's day. He may try to be what Moffatt called "a pious particle," a Christian in isolation. Moffatt distinguishes three reasons which keep a man from worshipping with his fellow Christians.

(a) He may not go to church because of fear. He may be ashamed to be seen going to church. He may live or work among people who laugh at those who do so. He may have friends who have no use for that kind of thing and may fear their criticism and contempt. He may, therefore, try to be a secret disciple; but it has been well said that this is impossible because either "the discipleship kills the secrecy or the secrecy kills the discipleship." It would be well if we remembered that, apart from anything else, to go to church is to demonstrate where our loyalty lies. Even if the sermon be poor and the worship tawdry, the church service still gives us the chance to show to men what side we are on.

(b) He may not go because of fastidiousness. He may shrink from contact with people who are "not like himself." There are congregations which are as much clubs as they are churches. They may be in neighbourhoods where the social status has come down; and the members who have remained faithful to them would be as much embarrassed as delighted if the poor people in the area came flooding in. We must never forget that there is no such thing as a "common" man in the sight of God. It was for all men, not only for the respectable classes, that Christ died.

© He may not go because of conceit. He may believe that he does not need the Church or that he is intellectually beyond the standard of preaching there. Social snobbery is bad but spiritual and intellectual snobbery is worse. The wisest man is a fool in the sight of God; and the strongest man is weak in the moment of temptation. There is no man who can live the Christian life and neglect the fellowship of the Church. If any man feels that he can do so let him remember that he comes to Church not only to get but to give. If he thinks that the Church has faults, it is his duty to come in and help to mend them.

(iii) We must encourage one another. One of the highest of human duties is that of encouragement. There is a regulation of the Royal Navy which says: "No officer shall speak discouragingly to another officer in the discharge of his duties." Eliphaz unwillingly paid Job a great tribute. As Moffatt translates it: "Your words have kept men on their feet" (Job 4:4). Barrie somewhere wrote to Cynthia Asquith: "Your first instinct is always to telegraph to Jones the nice thing Brown said about him to Robinson. You have sown a lot of happiness that way." It is easy to laugh at men's ideals, to pour cold water on their enthusiasm, to discourage them. The world is full of discouragers; we have a Christian duty to encourage one another. Many a time a word of praise or thanks or appreciation or cheer has kept a man on his feet. Blessed is the man who speaks such a word.

Finally, the writer to the Hebrews says that our Christian duty to each other is all the more pressing because the time is short. The Day is approaching. He is thinking of the Second Coming of Christ when things as we know them will be ended. The early Church lived in that expectation. Whether or not we still do, we must realize that no man knows when the summons to rise and go will come to him also. In the time we have it is our duty to do all the good we can to all the people we can in all the ways we can.

Barclay: Heb 10:26-31

Every now and again the writer to the Hebrews speaks with a sternness that is almost without parallel in the New Testament. Few writers have such a sense of the sheer horror of sin. In this passage his thoughts are going back to the grim instruction in Deu 17:2-7. it is there laid down that, if any person shall be proved to have gone after strange gods and to have worshipped them, "you shall bring forth to your gates that man or woman who has done this evil thing, and you shall stone that man or woman to death with stones. On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness. The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from the midst of you."

The writer to the Hebrews has this horror of sin for two reasons.

First, he lived in a day when the Church had been under attack and would be under attack again. Its greatest peril was from the possible evil living and apostasy of its members. A Church in such circumstances could not afford to carry members who were a bad advertisement for the Christian faith. Its members must be loyal or nothing. That is still true. Dick Sheppard spent much of his life preaching in the open air to people who were either hostile or indifferent to the Church. From their questions and their arguments and their criticisms he said that he had learned that "the greatest handicap the Church has is the unsatisfactory lives of professing Christians." The unsatisfactory Christian undermines the very foundations of the Church.

Second, he was sure that sin had become doubly serious because of the new knowledge of God and of God's will which Jesus had brought. One of the old divines wrote a kind of catechism. He ends by asking what happens if men disregard the offer of Jesus Christ. His answer is that condemnation must necessarily follow, "and so much the more because thou hast read this book." The greater the knowledge, the greater the sin. The conviction of the writer to the Hebrews was that, if under the old law, apostasy was a terrible thing, it had become doubly terrible now that Christ had come.

He gives us three definitions of sin.

(i) Sin is to trample Christ under foot. It is not mere rebelliousness against law; it is the wounding of love. A man can stand almost any attack on his body; the thing that beats him is a broken heart. It is told that in the days of the Hitler terror there was a man in Germany who was arrested, tried, tortured and put into a concentration camp. He faced it all with gallantry and emerged erect and unbroken. Then by accident he discovered who it was who had laid information against him--it was his own son. The discovery broke him and he died. Attack by an enemy he could bear; attack by one whom he loved killed him. When Caesar was murdered he faced his assassins with almost disdainful courage. But when he saw the hand of his friend Brutus raised to strike, he wrapped his head in his mantle and died. Once Christ had come, the awfulness of sin lay not in its breaking of the law but in its trampling of the love of Christ under foot.

(ii) Sin is the failure to see the sacredness of sacred things. Nothing produces a shudder like sacrilege. The writer to the Hebrews says in effect: "Look at what has been done for you; look at the shed blood and the broken body of Christ; look at what your new relationship to God cost; can you treat it as if it did not matter? Don't you see what a sacred thing it is?" Sin is the failure to realize the sacredness of that sacrifice upon the Cross.

(iii) Sin is the insult to the Holy Spirit. The Holy Spirit speaks within us, telling us what is right and wrong, seeking to check us when we are on the way to sin and to spur us on when we are drifting into lethargy. To disregard these voices is to insult the Spirit and to grieve the heart of God.

All through this, one thing comes out. Sin is not disobedience to an impersonal law; it is the wrecking of a personal relationship and the wounding of the heart of the God whose name is Father.

The writer to the Hebrews finishes his appeal with a threat. He quotes Deu 32:35-36where the sternness of God is clearly seen. At the heart of Christianity there remains for ever a threat. To remove that threat is to emasculate the faith. At the end of the day it is not all one for the good and the bad man alike. No man can evade the fact that in the end judgment comes.

Barclay: Heb 10:32-39

There had been a time when those to whom this letter was written had been up against it. When first they had become Christians they had known persecution and plundering of their goods; and they had learned what it was to become involved with those under suspicion and unpopular. They had met that situation with gallantry and with honour; and now, when they were in danger of drifting away, the writer to the Hebrews reminds them of their former loyalty.

It is a truth of life that in many ways it is easier to stand adversity than to stand prosperity. Ease has ruined far more men than trouble ever did. The classic example is what happened to the armies of Hannibal.

Hannibal of Carthage was the one general who had routed the Roman legions. But winter came and the campaign had to be suspended. Hannibal wintered his troops in Capua which he had captured, a city of luxury. And one winter in Capua did what the Roman legions had not succeeded in doing. The luxury so sapped the morale of the Carthaginian troops that when the spring came and the campaign was resumed they were unable to stand before the Romans.

Ease had ruined them when struggle had only toughened them. That is often true of Christian life. Often a man can meet with honour the great hour of testing and of trial; and yet lets the time of plain sailing sap his strength and emasculate his faith.

The appeal of the writer to the Hebrews is one that could be made to every man. In effect, he says: "Be what you were at your best." If only we were always at our best, life would be very different. Christianity does not demand the impossible; but if we were always as honest, as kind, as courageous, as courteous as we can be, life would be transformed.

To be such we need certain things.

(i) We need to keep our hope before us. The athlete will make his great effort because the goal beckons him on. He will submit to the discipline of training because of the end in view. If life is only a day to day doing of the routine things, we may well sink into a policy of drift; but if we are on the way to heaven's crown, effort must always be at full pitch.

(ii) We need fortitude. Perseverance is one of the great unromantic virtues. Most people can start well and almost everyone can be fine in spasms. To everyone it is sometimes given to mount up with wings as eagles; in the moment of the great effort everyone can run and not be weary; but the greatest gift of all is to walk and not to faint.

(iii) We need the memory of the end. The writer to the Hebrews makes a quotation from Hab 2:3. The prophet tells his people that if they hold fast to their loyalty, God will see them through their present situation. The victory comes only to the man who holds on.

To the writer to the Hebrews life was a thing that was on its way to the presence of Christ. It was therefore never something that could be allowed to drift; it was its end which made the process of life all important, and only the man who endured to the end would be saved.

Here is a summons never to be less than our best; and always to remember that the end comes. If life is the road to Christ none can afford to miss it or to stop half-way.

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 (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

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 apostatize is our high priest, Jesus Christ. The writer therefore spent considerable time and space expounding His high priesthood to enable his readers to benefit from their resource. This section of the book continues to glorify Jesus Christ so the readers would appreciate Him sufficiently and not turn from. Him.

"In Hebrews 7, the writer argued that Christ's priesthood, like Melchizedek's, is superior in its order. In Hebrews 8, the emphasis is on Christ's better covenant; in Hebrews 9, it is His better sanctuary; and Hebrews 10 concludes the section by arguing for Christ's better sacrifice."²¹¹

Constable: Heb 10:1-18

3. The accomplishment of our high priest 10:1-18

This section on the superior high priestly ministry of Christ (7:1-10:18) concludes with this pericope in which the writer emphasized the perfecting effect of Jesus Christ's sacrifice on New Covenant believers. He wrote this to impress his readers further with the superiority of their condition compared with that of Old Covenant believers.

As pointed out previously, 7:1-10:18 constitutes an exposition of distinctive features of the high priestly office of the Son. These are its similarity to the priesthood of Melchizedek (ch. 7), the fact that it involved a single, personal sacrifice for sins (chs. 8-9), and its achievement of eternal salvation (10:1-18).

". . . in 10:1-18 the writer elaborates the subjective' effects of Christ's offering for the community that enjoys the blessings of the new covenant. Christ's death is considered from the perspective of its efficacy for Christians."²⁹⁰

The argument is again chiastic.

A The inadequacy of the Old Covenant: repeated sacrifices were necessary (vv. 1-4)

B The one sacrifice of Christ: supersedes the repeated sacrifices (vv. 5-10)

B' The priesthood of Christ: supersedes the Levitical priesthood (vv. 11-14)

A' The adequacy of the New Covenant: no more sacrifice for sins is necessary (vv. 15-18)

10:1 The very nature of the Mosaic Law made it impossible to bring believers into intimate relationship with God since it dealt with externals.

"Both Paul and our author speak of the law as a shadow'; but whereas Paul in Col. 2:17 has in mind the legal restrictions of Old Testament times (food-laws and regulations about special days), our author is thinking more especially of the law prescribing matters of priesthood and sacrifice in relation to the wilderness tabernacle and the Jerusalem temple."²⁹¹

"The shadow' [Gr. skia] then is the preliminary outline that an artist may make before he gets to his colors, and the eikon [lit. image, "form"] is the finished portrait. The author is saying that the law is no more than a preliminary sketch. It shows the shape of things to come, but the solid reality is not there."²⁹²

"Make perfect" does not mean to make sinless but to make perfect in our access to God. Jesus Christ provided perfect cleansing for us by His death, as the following verses show.

"This verse (and in fact the whole chapter) continues our writer's argument regarding the superiority of the sacrifice of Christ over the Mosaic rites."²⁹³

10:2-4 The Israelites never enjoyed the extent of freedom from sin's guilt that we do. The Day of Atonement reminded them yearly that their sins needed covering so they could continue to have fellowship with God. We do not have a yearly reminder since Jesus Christ's sacrifice made us acceptable to God (cf. John 13:10; Acts 15:9).

"Take away' (aphaireo) is used of a literal taking off, as of Peter's cutting off the ear of the high priest's slave (Luke 22:50), or metaphorically as of the removal of reproach (Luke 1:25). It signifies the complete removal of sin so that it is no longer a factor in the situation. That is what is needed and that is what the sacrifices could not provide."²⁹⁴

"Some one has well said: The blood of animals cannot cleanse from sin because it is non-moral. The blood of sinning man cannot cleanse because it is immoral. The blood of Christ alone can cleanse because it is moral.'"²⁹⁵

10:5-7 This writer liked to clinch his argument by appealing to Scripture.

"His argument up till now has been the negative one that the animal sacrifices of the old covenant were unavailing. Now he says positively that Christ's sacrifice, which established the new covenant, was effectual. It really put away sin. And it was foreshadowed in the same passage from Jeremiah."²⁹⁶

The passage he quoted first (Ps. 40:6-8) expresses Messiah's commitment to offer His body as a sacrifice to God (at His first advent) because animal sacrifices were inadequate. God's will was the perfection (i.e., thorough cleansing) of believers. Jesus was not some dumb animal that offered its life unthinkingly. He consciously and deliberately offered His life in obedience to God's will.

"The psalmist's words, Lo, I am come to do thy will, O God,' sum up the whole tenor of our Lord's life and ministry, and express the essence of that true sacrifice which God desires."²⁹⁷

The "role of the book" is the written law (torah) of God.

10:8-10 God took no delight in sacrifices as such if they were not the product of a proper attitude. He took away the first Mosaic Covenant and its sacrifices to establish the second New Covenant. Psalm 40 announced the abolition of the old sacrificial system. This was God's will, and it satisfied Him. The writer's view of sanctification here, as elsewhere in this epistle, is positional rather than progressive. God sets aside all believers to Himself at conversion. That is what is in view here.

"Indeed it can be said that sanctification in Hebrews is almost equivalent to justification in Romans, both referring to our position, not to our condition. But there is this vital difference of standpoint: that justification deals with position in relation to God as Judge, while sanctification deals with position in relation to our fellowship with God and our approach to Him in fellowship."²⁹⁸

". . . we must be on our guard lest we read this epistle with Pauline terminology in mind."²⁹⁹

10:11-14 The writer stressed the finality of Jesus Christ's offering further with the contrast in these verses.³⁰⁰ The Levitical priests never sat down because they never finished their work, but Jesus Christ sat down beside His Father because He finished His work.

"A seated priest is the guarantee of a finished work and an accepted sacrifice."³⁰¹

He now awaits the final destruction of His enemies. Those who "are sanctified" (v. 14) are those whom Jesus Christ has perfected and are consequently fully acceptable to God (i.e., all believers).³⁰²

Jesus Christ's sacrifice has accomplished three things for us. It has cleansed our consciences from guilt, it has fitted us to approach God as worshippers, and it has fulfilled what the Old Testament promised.

10:15-18 The Holy Spirit testified through Jeremiah (Jer. 31:33-34; cf. Heb. 8:8-12), and continues to testify, the writer said, that final forgiveness meant the end of sacrifices for sin. God promised this forgiveness in the New Covenant. Consequently no more sacrifices for sin are necessary.

"In Ch. 8 the oracle of Jer. 31:31-34 was quoted in order to prove the obsolescence of the old economy; now it is quoted again in order to establish the permanence of the era of perfection' inaugurated under the new covenant. God has spoken in His Son'; and He has no word to speak beyond Him."³⁰³

The statement that God will remember sins no more (v. 17) means that He will no longer call them back to memory with a view to condemning the sinner (cf. Rom. 8:1). Since God is omniscient He remembers everything, but He does not hold the forgiven sinners sins against him or her. This verse has been a great help to many sinners who have found it hard to believe that God has really forgiven them.

The long section on the high priestly ministry of Jesus ends here (7:1-10:18). The writer showed that Jesus is a superior priest compared with the Levitical priests and that His priesthood supersedes the Levitical priesthood. He also pointed out that Jesus serves under the New Covenant that is superior to the Old Covenant. Furthermore His sacrifice is superior to the animal sacrifices of the Old Covenant. Finally Jesus' priesthood brings the believer into full acceptance with God, something the former priesthood could not do. Therefore the readers would be foolish to abandon Christianity to return to Judaism.

Constable: Heb 10:19-39

D. The Danger of Willful Sinning (The Fourth Warning) 10:19-39

From this point on in the epistle the writer made application from the great truths concerning Jesus Christ that he had now finished explaining. He followed his exposition of Jesus Christ's superior high priestly ministry (6:13-10:18) with exhortation, another stern warning against apostatizing and an encouragement to remain faithful to the Lord (10:19-39).³⁰⁴ The Greek word parresia, which appears in verse 19 ("confidence") and in verse 35 ("confidence"), frames the section and forms an inclusio tying the thought together.

"With 10:19-39 the great central division of the sermon (5:11-10:39) is drawn to a conclusion. Viewed from the perspective of the homiletical and literary structure of Hebrews, this concluding exhortation is symmetrical with the preliminary exhortation found in 5:11-6:20 . . . . The great exposition of Christ as priest and sacrifice is thus framed by parallel parenetic units . . ."³⁰⁵

This warning passage is in a sense central to all the hortatory passages in Hebrews. It echoes former warnings (cf. 2:1-4 and 10:28-31; and 6:4-8 and 10:26-31) and repeats characteristic expressions (cf. 3:6b and 10:23; and 3:17 and 10:26). Yet it also anticipates what is to come by introducing the triad of Christian virtues, which the writer developed in chapters 11-13 (cf. 6:10-12). He spoke of faith in 10:22 and developed it in chapter 11, hope in 10:23 and developed it in 12:1-13, and love in 10:24 and developed it in 12:14-13:21.

Constable: Heb 10:19-25

1. The three-fold admonition 10:19-25

The writer began with a three-fold admonition, which is all one sentence in the Greek text. The long sentence intensifies the writer's appeal.³⁰⁶

"In view of all that has been accomplished for us by Christ, he says, let us confidently approach God in worship, let us maintain our Christian confession and hope, let us help one another by meeting together regularly for mutual encouragement, because the day which we await will soon be here."³⁰⁷

"A loyal response to Christ is the logical correlate of the magnitude of Christ's redemptive accomplishment [cf. Rom. 12:1-2]."³⁰⁸

10:19-20 "Therefore" sums up the entire argument to this point but especially the affirmation of 8:1-2 and its exposition in 9:1-10:18. "Brethren" recalls the writer's address of his audience of believers in the earlier parenetic units (cf. 3:1, 12; 6:9).

There are two reasons we can and should approach God (v. 22). First, we can have confidence to enter God's presence now and in the future because of what Jesus Christ has done for us.

"It is striking that whenever the writer makes his most emphatic assertions concerning the saving work of Christ, he makes an explicit reference to the blood of Jesus (9:12, 14; 10:19, 29; 12:24; 13:12, 20). This fact is indicative of the importance of the cultic argument developed in 9:1-10:18, where the blood of Jesus is a graphic expression for Jesus' death viewed in its sacrificial aspect. That cultic argument is clearly presupposed here."³⁰⁹

We can enter God's presence through Jesus' crucified flesh as though we entered the holy of holies through the torn temple veil (Matt. 27:51). His sacrifice provided a new and living way compared with the old dead way of the Old Covenant.

"The way to God is both new' and living.' It is new' because what Jesus has done has created a completely new situation, living' because that way is indissolubly bound up with the Lord Jesus himself.

"The author is saying in his own way what the Synoptists said when they spoke of the curtain of the temple as being torn when Christ died (Matt 27:51; Mark 15:38; Luke 23:45)."³¹⁰

10:21-22 Second, we can have confidence to enter God's presence because we have a great High Priest (cf. 7:1-10:18).

We should draw near with freedom from guilt and with holy conduct (cf. 4:16). "Sincere" means true, dependable. We should approach God with the assurance that Jesus Christ's death has removed our guilt for sin and has made us acceptable to God (9:13-14; Num. 8:7; Rom. 5:1; 8:1; cf. 1 John 1:9).

". . . the specific imagery of the sprinkling of the heart from a burdened conscience' has been anticipated in 9:18-22. There the writer reminded the community of the action of Moses, who sprinkled the people with blood during the ratification of the old covenant at Sinai. The thought that Christians have been made participants in the new covenant by the blood of Christ is forcefully expressed in the immediate context (v 19). This suggests that the sprinkling with respect to the heart' in v 22b is to be associated with Jesus' inauguration of the new covenant through his death . . ."³¹¹

The reference to the washed body (v. 22) probably is to water baptism as the outward sign of inward cleansing (cf. 1 Pet. 3:21).³¹²

10:23-25 We should not only exercise faith (v. 22) but also hope (v. 23) and love (v. 24). The admonition to hold fast to our hope is the one the writer emphasized most strongly in this epistle. The basis of our steadfastness is the fact that God is faithful to His promises concerning our future.

The third admonition (v. 24) moves from the vertical to the horizontal dimension of Christian living. This admonition to love one another was also necessary since some were abandoning the faith. The readers needed to stimulate one another to remain faithful to the Lord. This type of love is the product of communal activity; we cannot practice it in isolation from other believers. Regular attendance at church meetings facilitates this because there we receive reminders and exhortation to persevere. It is only natural for one who has abandoned his faith to absent himself or herself from the meetings of his or her church. However this is the very thing such a person should not do. We need each other.

"Whatever the motivation, the writer regarded the desertion of the communal meetings as utterly serious. It threatened the corporate life of the congregation and almost certainly was a prelude to apostasy on the part of those who were separating themselves from the assembly . . ."³¹³

The writer was urging mutual accountability since we will have to give an account of ourselves to God. The "day" that is approaching is the day we will give an account of ourselves to God (cf. v. 37). This may have been an allusion to the destruction of Jerusalem in A.D. 70 for the original readers.³¹⁴

Constable: Heb 10:26-31

2. The warning of judgment 10:26-31

The writer turned from positive admonition to negative warning to highlight the seriousness of departing from the Lord.

"Between the imperatives of vv. 22-25 and 32, 35, the author describes, more fully than in 2:2f.; 6:4-6, the nature and consequences of apostasy, previously described as falling away from the living God' (3:12)."³¹⁵

10:26-27 "The word we' cannot refer to any other group of people than his readers and himself [cf. 2:1]."³¹⁶

Willful sin in the context of Hebrews is deliberate apostasy, turning away from God (2:1; 3:12; 6:4-8). If an apostate rejects Jesus Christ's sacrifice, there is nothing else that can protect him or her from God's judgment (cf. 6:6). The judgment in view will take place at the judgment seat of Christ, not the great white throne. It is the judgment of believers (cf. 2 Cor. 5:10), not of unbelievers (cf. Rev. 20:11-15). It will result in loss of reward, not loss of salvation. The same fire (judgment) that will test believers will also consume unbelievers.³¹⁷

"The motif of inescapable judgment is developed with an allusion to Isa 26:11. The imagery of raging fire ready to consume God's adversaries' is vividly suggestive of the prospect awaiting the person who turns away from God's gracious provision through Christ. The apostate is regarded as the adversary of God. The description of judgment as a fire that devours and utterly destroys recalls the actual experience of the followers of Korah who were consumed by fire because they had shown contempt for God (Num 16:35; 26:10). The consequence of apostasy is terrifying, irrevocable judgment."³¹⁸

"Knowledge" (v. 26) is full knowledge (Gr. epignosis).

10:28-29 The point of these verses is this. Since an Israelite who spurned the Old Covenant suffered a severe penalty, we will suffer a greater penalty if we spurn the superior New Covenant. Apostasy under the New Covenant has the effect of walking roughshod over the Son of God by despising Him. Also it involves despising the superior blood of Jesus Christ that "sanctified" the apostate (who is a Christian; cf. vv. 10, 14). Furthermore the apostate insults the Holy Spirit who graciously brought him or her to faith in Christ. These three parallel participial clauses in the Greek text stress the serious effect of apostasy.

"Taken cumulatively, the three clauses in v 29 define persistent sin (v 26a) as an attitude of contempt for the salvation secured through the priestly sacrifice of Christ. Nothing less than a complete rejection of the Christian faith satisfies the descriptive clauses in which the effects of the offense are sketched."³¹⁹

Willful rebels under the Old Covenant only lost their lives (cf. Deut. 17:2-7; 13:8), but willful rebels under the New Covenant lose an eternal reward. Not only so but God often begins to punish modern apostates in this life.

"It was commonly inferred [incorrectly] in the Early Church from this and other passages in the epistle that forgiveness for all kinds of post-baptismal sin, inadvertent as well as deliberate, was ruled out."³²⁰

10:30-31 In Deuteronomy 32, which the writer quoted here twice (Deut. 32:35-36, 40-41), Moses warned the Israelites against apostatizing. That was this writer's point here as well. It is a terrifying prospect for a believer who has renounced his or her faith to fall under God's hand of chastisement. Note that the writer addressed this warning to believers, though many interpreters have applied it to unbelievers.³²¹

"Actually, Heb. 10:30, 31 forms a parallel reference to II Cor. 5:10, 11, and the preceding verses (vv. 26-29) provide additional information concerning that facet of the judgment seat associated with the terror of the Lord.'"³²²

Verse 31 is not so much a logical conclusion from what precedes as it is a summary recalling the context of the Deuteronomy quotations.³²³

Constable: Heb 10:32-39

3. The encouragement to persevere 10:32-39

The writer concluded his warning by reminding his readers of their former faithfulness when tempted to encourage them to endure their present and future testings (cf. 4:12-16; 6:9-20).

"The juxtaposition of 10:26-31 and 32-35 suggests that it may have been the experience of suffering, abuse, and loss in the world that motivated the desertion of the community acknowledged in v 25 and a general tendency to avoid contact with outsiders observed elsewhere in Hebrews (see . . . 5:11-14)."³²⁴

10:32-34 In the past the original readers had proved faithful in severe trials of their faith. They had stood their ground when others had encouraged them to abandon it. They had withstood public shame and persecution for their faith. They had also unashamedly supported other believers who had undergone persecution in the same way.

"In the world of the first century the lot of prisoners was difficult. Prisoners were to be punished, not pampered. Little provision was made for them, and they were dependent on friends for their supplies. For Christians visiting prisoners was a meritorious act (Matt 25:36). But there was some risk, for the visitors became identified with the visited. The readers of the epistle had not shrunk from this. It is not pleasant to endure ignominy, and it is not pleasant to be lumped with the ignominious. They had endured both."³²⁵

They had also been willing to suffer material loss because they looked forward to a better inheritance in the future (cf. Luke 21:19). Moreover they had done this joyfully, not grudgingly.

"The eternal inheritance laid up for them was so real in their eyes that they could lightheartedly bid farewell to material possessions which were short-lived in any case. This attitude of mind is precisely that faith' of which our author goes on to speak."³²⁶

10:35-36 Now was no time to discard that confidence in a better reward (cf. 3:6; 4:16; 10:19). They needed to persevere, to keep on keeping on. By doing this they would do God's will and eventually receive what He promised, namely, an eternal reward (1:14; 3:14; 9:15).³²⁷

"What they had endured for Christ's sake entitled them to a reward. Let them not throw it away. The NT does not reject the notion that Christians will receive rewards, though, of course, that is never the prime motive for service."³²⁸

"The safeguard against degeneration, isolation, and consequent failure is to make progress in the Christian life, and to proceed from point to point from an elementary to the richest, fullest, deepest experience."³²⁹

If the writer's concern had been the salvation of those readers who were unbelievers, this would have been an opportune time for him to exhort them to believe in Christ. He could have written, "For you have need of regeneration." Instead he exhorted his readers to endure rather than apostatizing.

10:37-38 After all, we will not have long to persevere. The Lord's return is near (Rev. 22:20). In the meantime we need to keep walking by faith. If we abandon that purpose, we will not please God.

"This observation [in v. 38b] is a figure of speech called litotes in which a positive idea is expressed by negating the opposite. As the larger context makes plain, he means, God will be severely angered' (see verse 27)."³³⁰

The allusions in these verses are to Isaiah 26:21 and Habakkuk 2:3-4 in the Septuagint. The writer took all his Old Testament quotations from this version except the one in 10:30, which he took from the Hebrew Bible. "My righteous one" is a believer. "Shrinking back" refers to apostasy.³³¹

"Paul is concerned with the way a man comes to be accepted by God; the author [of this epistle] is concerned with the importance of holding fast to one's faith in the face of temptations to abandon it."³³²

10:39 The writer assumed that his readers along with himself would not apostatize. "Destruction" (or ruin) could refer to either eternal damnation in hell or to temporal punishment. In view of what has preceded, the latter alternative is probably in view (cf. Matt. 26:8; Mark 14:4; Acts 25:16). The writer did not want his readers to be the objects of God's discipline.³³³

"I personally believe that waste' is the best translation for this word ["destruction"] in Hebrews 10:39. A believer who does not walk by faith goes back into the old ways and wastes his life."³³⁴

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 Pet. 2:9). The "preserving of the soul" is equivalent to "saving the life" (cf. James 5:20).³³⁵

"This meaning agrees well with the exposition of 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."³³⁶

This is the most direct and severe of all the warnings in Hebrews. In view of the Son's priestly ministry (5:1-10:18) 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.

"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."³³⁷

College: Heb 10:1-39

HEBREWS 10

F. OLD COVENANT SACRIFICES COULD NOT TAKE AWAY SIN (10:1-4)

¹ The law is only a shadow of the good things that are coming - not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. ² If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. ³ But those sacrifices are an annual reminder of sins, ⁴ because it is impossible for the blood of bulls and goats to take away sins.

10:1 The law is only a shadow of the good things that are coming - not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship.

The conjunction "for" (gaΙr , gar ) connects this chapter to the end of chapter 9 although the NIV does not render it. To complete his discussion of the superiority of Christ's sacrifice, our writer returns to another part of the Jewish heritage, last mentioned in 8:4-5 and before that in 7:19 - "the law." In 7:19 we read, in a parenthetical statement, that "the law made nothing perfect," necessitating a better hope by which we could draw near to God. Our writer now enters into a fuller explanation of this truth.

The problem with the law - along with the sacrifices it prescribed - was that it was not this reality. It was "only a shadow" (lit., "The law has a shadow," see 8:5 on skiav , skia ) of "the realities themselves." Eijkwvn (eikôn , "reality") appears only here in Hebrews but is the word Paul uses in Colossians to describe Jesus as "the image of the invisible God" (Col 1:15). By this Paul meant that in Jesus the very "fullness" of God dwelt in bodily form (Col 1:19; 2:9). Christ was not just a "likeness" or "similarity" but the "reality" itself. Similarly, though a shadow may resemble the form which casts it, it is not the reality (cf. use of skia with sw'ma [sôma ], "body," in Col 2:17). And so those sacrifices prescribed by the law could not clear the conscience of the worshiper because they could not perfect him. Because the worshiper could become clean from sin in neither fact nor conscience, he could not draw near to God. This is why we had need for the introduction of "a better hope . . . by which we draw near to God" (7:19).

There is a progressive relationship between (1) the believer's perfection, (2) the believer's conscience, and (3) the believer's ability to draw near to God. The word translated "perfect" (teleiovw , teleioô , v. 1) is the same word which has figured so prominently into our writer's description of the believer's salvation (which has past, present and future dimensions). In its past sense (justification), it describes the removal of sin's guilt from our lives. In its present sense (sanctification), it describes the gradual removal of sin's power from our lives as we grow daily to become more like Jesus. In its future sense (glorification), it describes the eschatological consummation of our holiness and hope.

10:2 If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins.

While "perfection" terminology in Hebrews most consistently refers to the fact of sin and the real guilt which it incurs for us (in an objective sense), our writer also recognizes the impact of such sin upon our "consciences" (9:9, 14) or the subjective level at which we "feel guilty" for our sins (10:2). The word translated "cleansed" (of worshipers) in v. 2 (kaqarivzw , katharizô ) is the same word used of the conscience in 9:14. However, in 9:9, when we read in the NIV about gifts and sacrifices which "were not able to clear the conscience of the worshiper," we noted that the word translated "clear" was teleioô (usually translated "perfect"). This is not mere coincidence. The lack of a real removal of the fact and guilt of sin is still felt in the conscience of the one who would "draw near to worship." Only a sacrifice which accomplishes real forgiveness can truly cleanse the conscience as well.

10:3 But those sacrifices are an annual reminder of sins,

The argument for the inadequacy of the law and its sacrificial system is framed by an inclusio in the Greek text. The endless repetition of the sacrifices is offered as one sign of their inadequacy. If they had removed sin once for all, they would not have had to be repeated, but they were. Another sign of their inadequacy was the testimony of conscience. In their own hearts and minds, worshipers knew that they were not truly clean. As a result, the most that could be said for the Day of Atonement was that it was "an annual reminder of sins." Paul made the same observation about the Law itself (Rom 3:20; Gal 3:21-22). This is not an insignificant purpose for we need to become aware of our sin and our true situation before God. But it provides no remedy for the guilt and power of sin.

10:4 because it is impossible for the blood of bulls and goats to take away sins.

In its literal sense, ajfairevw (aphaireô , "take away") is the same word used in the Gospels when we read that Peter drew his sword and "cut off" the ear of the high priest's servant (Matt 26:51; Mark 14:27; Luke 22:50). Here, of course, the word is clearly used in a metaphoric sense but may well retain a forceful sense of finality which is reinforced by the present tense of the verb which could be translated, "to ever take away sin."

G. CHRIST OFFERED HIS BODY TO MAKE US HOLY (10:5-10)

⁵ Therefore, when Christ came into the world, he said:

"Sacrifice and offering you did not desire,

but a body you prepared for me;

⁶ with burnt offerings and sin offerings

you were not pleased.

⁷ Then I said, 'Here I am - it is written about me in the scroll -

I have come to do your will, O God.'" ^a

⁸ First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). ⁹ Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second. ¹⁰ And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

^a 7 Psalm 40:6-8 (see Septuagint)

10:5 Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; 10:6 with burnt offerings and sin offerings you were not pleased. 10:7 Then I said, 'Here I am - it is written about me in the scroll - I have come to do your will, O God.'"

To accomplish what the sacrifices prescribed by the law of the old covenant could not ("therefore"), "Christ came into the world." To describe his mission, our writer appeals to Psalm 40:6-8 (actually the LXX of Psalm 39:7-8). Whereas the Hebrew MT refers to "ear," the word "body" appears in the LXX. Many regard the LXX as an interpretive rendering in which what is true of the part (ear) is extended to the whole (body). This interpretive rendering caused little concern for our writer, however, for the word "body" is precisely what he seizes upon to make his point from this passage (see v. 10 below).

The NIV supplies "Christ" as the subject - which is not explicitly identified in the Greek text. There is little reason to question this choice, however. Christ is clearly the one who "came into the world." Our writer clearly applies the words of the text, spoken in first person, to Christ (v. 10). As in other Messianic Psalms, the words of David prefigure those of the Messiah (cf. also the use of Ps 22:22 and Isa 8:18 in Heb 2:12-13). Ellingworth suggests that it is in this sense that Christ "speaks" these words, noting our writers use of present tense forms which can be taken as timeless. Alternatively, there is no indication elsewhere in the New Testament that Christ ever spoke these words during his incarnation but this does not rule out the possibility.

10:8 First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). 10:9 Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second.

The legal requirements for sacrifices and offerings are described in Leviticus 1-7. Here our writer is not concerned with particular details about them or fine distinctions between them but with their collective inability to satisfy God. The prophets had upbraided Israel for permitting a false confidence in their ritualistic cleanness to erode their sense of guilt or need for repentance (Hos 6:6; Isa 1:11-14; Micah 6:6-8; etc.). Jesus similarly criticized the Pharisees (Matt 9:13; 12:7, cf. Mark 12:32-33). Why would readers want to return to a system which was not only ineffective in dealing with their sin but could well contribute to a spiritual apathy and false confidence which might blind them to their true spiritual condition?

The terms "first" and "second" are the same terms used throughout the letter to contrast the old and new covenants and they reveal our writer's method with the Psalm. He distinguishes between the sacrifices required by the law and the body prepared for the Messiah who came to do God's will. The first, identified with the older covenant, are "set aside." =Anairevw (anaireô , "set aside"), a strong term which is almost always used of "killing" in the NT (of the attempt by Herod to kill the Christ-child, of the crucifixion of Jesus, of the martyrdom of James, etc.). Hence, a stronger translation such as "destroy" could well be justified. In the papyri, i{sthmi (histçmi ) was commonly used in financial transactions, such as when a weighing was done to establish payment, and for the "setting up" of edicts in full view to be read by the public.

10:10 And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

Two words in the passage provide the basis for our writer's conclusion: "will" and "body." God's will had never been for believers to depend perpetually upon the repeated sacrifices offered under the old covenant. They were ineffective for removing sin and served only to remind us of our guilt (10:3-4). As in 7:11ff., we have read of yet another prophecy which indicated that, all along, God had planned for something better.

His plan was that the sacrifice of Christ's body would do what the other sacrifices could not - make us "holy" (aJgiavzw , hagiazô ). This same word was used in 9:13 to describe how the blood of the animal sacrifices "sanctified" those who were ceremonially unclean. What Christ has done for us is more than ceremonial, however, for we also read in 9:14 that his offer of his "unblemished" self to God was able to "cleanse our consciences from acts that lead to death." His sacrifice accomplished in truth and reality what the others could accomplish only in ceremony.

Our author now employs ejfavpax ( ephapax , "once for all") for the third time (7:27; 9:12). More specifically, the word denotes "once for all time" (see 9:12) and here it occupies an emphatic position in the sentence.

H. OUR HIGH PRIEST NOW REIGNS (10:11-14)

¹¹ Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. ¹² But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. ¹³ Since that time he waits for his enemies to be made his footstool, ¹⁴ because by one sacrifice he has made perfect forever those who are being made holy.

10:11 Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins.

In chapter 5 (5:1ff.), our writer reasoned from what was true of "every high priest" to what is similarly true of Jesus our great high priest. Here he also begins by describing what is true of "every priest" but his point will rest in yet another significant difference between Jesus and every other priest. The other priests stand while Jesus sits . This frames the comparison.

The phrase "performs his religious duties" renders the same word which elsewhere is simply translated "serve" (the verb leitourgevw [leitourgeô ]; the noun leitourgov" [ leitourgos ] appears in 1:7 and 8:2; the adjective leitourgikov" [ leitourgikos ] in 1:14). The term denotes a service performed in some official capacity, whether political or religious. The verb tenses suggest continuous, repeated action - "stands" renders a perfect tense (past action carrying into the present) and "performs his religious duties" a present tense participle (action simultaneous to the main event, i.e., also continual). The sacrifices are made again and again and they are always "the same." They can "never" take away sin. This last expression is emphatic (oujdevpote , oudepote , "never" followed by a present tense infinitive) and may even be translated, "never, ever take away sin."

10:12 But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.

But after Jesus offered his one sacrifice (here an aorist tense participle, rather than a present) which was for all time , he "sat" (aorist tense - a decisive event of the past). The sacrifice of Jesus was singular, sufficient, permanent and decisive. Where he sat is significant as well, for he sat "at the right hand of God," by his throne which is in heaven (8:1). He was thus able to "draw near" to God, to enter his presence.

10:13 Since that time he waits for his enemies to be made his footstool,

Verse 13 actually completes the main clause of verse 12 (the NIV breaks up the sentence, although the rendering still captures the sense). Having completed this aspect of his priestly service, there are no more sacrifices to be made. He now reigns. Only the final victory awaits for the outcome has been determined. That victory is described with terms from a passage that by now is quite familiar to the readers - Psalm 110 ( v. 4 figured prominently into chapter 5 and 7; here, our writer echoes v. 1, quoted in 1:13). At least some of the readers had suffered at the hands of persecutors (10:32-34). For them, the "enemies" of Christ had faces and names and to know that they would be one day made his footstool was a promise of redemption and deliverance that was both physical and spiritual.

10:14 because by one sacrifice he has made perfect forever those who are being made holy.

In this verse we read why Jesus is able to sit and reign - the results of his "one sacrifice." The wording of the NIV may seem a bit confusing to us because it is actually more form-literal than the other major translations. Close attention to the verb forms employed by our writer and to the ways in which the terms have been used to this point in the letter are the key.

NIV Greek Verb Tense Form Significance "has made teleiovw Perfect Past, Completed Action with perfect forever" continuing consequences "are being aJgiavzw Present Durative, Incomplete Action made holy" of an event in progress The significance of teleioô in our writer's theology of salvation has been described in detail elsewhere (7:11; 10:1 most recently) and the present verse is instructive as well. It could be argued that, elsewhere in the chapter, hagiazô is used in a manner roughly synonymous to his use of teleioô in reference to justification (10:10, 29).

Yet, throughout, it has been clear that the salvation of the believer is both an accomplished fact, an ongoing event, and a promise for the future. In the last section of chapter five and the first section of chapter six, "perfection" terminology figured prominently into our writer's challenge for his readers to "go on to maturity" (the ongoing dimension of our salvation in which our condition of life grows toward the holiness we have by virtue of being "in Christ"). We see here a similar use of hagiazô - i.e., our writer seems to use it in a manner similar to teleioô in this sense as well.

Only here, with the terms juxtaposed and formed in different tenses it seems clear that each describes a different dimension of the believer's salvation. In one sense, we "are being made holy" (we "are being saved" as daily our lives become in fact more like Christ). Nevertheless, at the same time, we have already "been made perfect forever" (i.e., Jesus' sacrifice has purchased the forgiveness of our sins and our salvation does not depend on anything we could possibly add to God's plan by our own efforts). In this verse teleioô , then, describes our justification (the forgiveness for sin which we have as a result of our covenant relationship with God - the removal of sin's guilt) while hagiazô describes our sanctification (the process of spiritual growth through which, with the aid of God's Spirit, we someday attain to the fullness of the stature of Christ - the removal of sin's power).

I. THE WITNESS OF THE HOLY SPIRIT

THROUGH JEREMIAH (10:15-18)

¹⁵ The Holy Spirit also testifies to us about this. First he says:

¹⁶"This is the covenant I will make with them after that time, says the Lord.

I will put my laws in their hearts,

and I will write them on their minds." ^a

¹⁷ Then he adds:

"Their sins and lawless acts

I will remember no more." ^b

¹⁸ And where these have been forgiven, there is no longer any sacrifice for sin.

^a 16 Jer. 31:33 ^b 17 Jer. 31:34

10:15 The Holy Spirit also testifies to us about this. First he says:

For further "testimony" as to the sufficiency of Christ's sacrifice, our author returns to Jeremiah 31 which was first introduced in chapter 8 because it described the new covenant and proved that God had planned for this covenant from the beginning. There we read that "God said" these words (8:8) and here that the "Holy Spirit also testifies" through them. Though they have come to us through the prophet Jeremiah, our author clearly recognizes the divine inspiration of Scripture, all of which is "God-breathed" (2 Tim 3:16; qeovpneusto" [ theopneustos ], a compound word joining qeov" [theos], "God" and pneuvma [ pneuma ], "spirit," "breath" or "wind"). Elsewhere Peter tells us that "no prophecy of Scripture came about by the prophet's own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit" (2 Pet 1:20-21). Whether our author was acquainted with these letters we cannot know but he certainly held to the same view of Scripture. On this use of marturevw (martyreô ) see comments on 7:8 and 7:17.

10:16 "This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds." 10:17 Then he adds: "Their sins and lawless acts I will remember no more." 10:18 And where these have been forgiven, there is no longer any sacrifice for sin.

In comparison to his citation in chapter 8, our writer is now more selective in quoting from Jeremiah 31, citing only those portions of the passage which suit his purpose here. The first portion (from Jer 331:33 in Heb 1v. 16) identifies the new covenant as topic of the passage while the second portion (from Jer 331:34 in Heb 1v. 17) emphasizes a particular feature of that covenant - its provision for complete forgiveness of sin. Verse 18 frames this half of the chapter before the major transition in verse 19 by inverting the sign argument of 10:1-4. In the first four verses of the chapter, the endless repetition of the offerings of the old covenant are a sign of their inadequacy. Here, the absence of any further sacrifices within the new covenant is a sign of the sufficiency of the single sacrifice of Christ.

J. LET US DRAW NEAR TO GOD AND

SPUR ONE ANOTHER ON (10:19-25)

¹⁹ Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, ²⁰ by a new and living way opened for us through the curtain, that is, his body, ²¹ and since we have a great priest over the house of God, ²² let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. ²³ Let us hold unswervingly to the hope we profess, for he who promised is faithful. ²⁴ And let us consider how we may spur one another on toward love and good deeds. ²⁵ Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching.

The "therefore" which introduces verse 19 marks a major transition not only in this chapter but in the letter. As our author turns toward the faith and endurance which God expects from the new covenant community, he begins to address in a more specific manner the exigencies which have moved him to write his "short letter" - the suffering and persecution endured by his readers and their need for a "word of exhortation" which might encourage them to persevere (13:22). Though the burden of chapter 11 will be a definition of and illustration of faith, it is nevertheless set in the context of a stage of the document that becomes much more hortatory than doctrinal. In this section, our writer addresses three commands or exhortations to his readers.

The first of these three commands or exhortations is found in v. 22: "let us draw near to God." In 7:19 our writer first referred to a "better hope . . . by which we draw near to God." Then in 7:25 we read that Jesus is able to "save completely those who come to God." Earlier in this chapter we read the opposite about the sacrifices of the old covenant - they "can never . . . make perfect those who draw near to worship" (10:1). Here, now, we are encouraged - even ordered - to "draw near" to him. In one lengthy and complicated Greek sentence, we can identify the motive, manner and means of our approach to God within the new covenant.

10:19 Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus,

Our motive (i.e., that which would give us a reason to approach him) is twofold: "since we have confidence to enter the Most Holy Place by the blood of Jesus" (v. 19) and "since we have a great priest over the house of God" (v. 21). Both phrases translate objects of a present tense adverbial participle - the conditions described exist simultaneously with the act commanded by the main verb.

The necessity and efficacy of Christ's blood sacrifice was described in detail in chapter 9 and the reference to "blood" here should be understood in the light of that discussion. The "Most Holy Place" was where Jesus went on our behalf (6:19-20), by his own blood (9:12), and its use here is a typological reference to heaven (4:16; 8:1; 9:24). The statement in v. 19 echoes the command of 4:16, with its connection between that blood and the confidence of the believer, and signals the conclusion of this great discourse on the high priestly ministry of Jesus. "Confidence," however, may be a weak translation of parrhsiva (parrçsia ) which can also mean "courage," "boldness," or "fearlessness." Lane suggests that the word lacks the subjective dimension suggested by "confidence" and suggests "authorization" or "permission" on the basis that the access to God was secured by Christ's sacrifice. Our writer has, however, addressed both the objective and subjective dimensions of sin's guilt (i.e., the clearing and cleansing of "conscience," 9:9,14; 10:2), and so Lane is also correct to point out that the subjective element is not completely absent here (although, he argues, it should not obscure the "objective character of the word." Along the same lines, Ellingworth prefers either the TEV ("complete freedom") or the Jerusalem Bible ("right to enter").

10:20 by a new and living way opened for us through the curtain, that is, his body,

The reference to Jesus' "blood" is supplemented with a reference to his "body" (savrx , "flesh"). Earlier, we read that Christ entered "behind" the curtain (6:19) but here a specific typological significance is accorded to the curtain itself. Our writer may thus have been acquainted with that element of the passion narratives which noted that, at the moment of Christ's death, "the curtain of the temple was torn in two from top to bottom" (Matt 27:51; Mark 15:38; Luke 23:45).

10:21 and since we have a great priest over the house of God,

The reference to Jesus here as "great priest" closely parallels the reference to him as "great high priest" in 4:14. The "house of God" is not a reference to the tabernacle or any other building. Our author has used this same phrase to refer to the community of believers in 3:6 ("Christ is faithful as a son over God's house. And we are his house if we hold on to our courage and the hope of which we boast"). Not only is he a son over God's house by virtue of who he is (1:2, 3, 5), not only our brother by virtue of his incarnation (2:11, 14), but now priest over us by virtue of his sacrifice and resurrection. Our sin notwithstanding, we have every reason to enter the presence of God with confidence.

10:22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.

Verse 22 describes the manner in which we are to draw near to God. First, we draw near "with a sincere heart." "Sincere" translates ajlhqinov" (alçthinos ), the same word used in reference to the "true" tabernacle (8:2; 9:24). The word may also be translated "dependable," hence Ellingworth's suggestion that it suggests "faithfulness and stability." Kardiva ( kardia ) often means "heart" in the sense of "the seat of physical, spiritual and mental life" or "the center and source of the whole inner life." Our writer seems to use the word in this sense in chapters 3 and 4 when, in several places, he warned his readers not to "harden" their hearts (3:8, 15; 4:7), to see to it that none had "a sinful unbelieving heart" (3:12). In 3:12, he observed that the word of God judges "the thoughts and attitudes of the heart." This fits the present context as well, although the recent references to "conscience" (9:9, 14 and perhaps 10:2) and the joining of "heart" with "conscience" later in this same verse suggest that this is the particular significance of the image here.

See also "draw near to God . . . in full assurance of faith." Plhroporiva (plçroporia , "full assurance," or "certainty," also appeared in 6:11 where the NIV translated it "to make [your hope] sure" (lit., "to the full assurance of the hope"). See comments on 6:11 for more on this word and the relationship between faith, hope and assurance. Here, the genitive ("of faith") is one of source or origin. Our assurance of our salvation - and hence our access to the presence of God - stems from our trust in what Jesus has done for us at the cross. We have confidence to approach God because we have confidence in the sufficiency of Christ's sacrifice.

The remainder of this verse describes means by which we draw near to God (i.e., what makes our approach possible). Two perfect tense participles describe events which precede our drawing near but the effects of which continue into the present, making our approach possible.

First, we draw near "having our hearts sprinkled to cleanse us from a guilty conscience." rJantivzw (rhantizô , "sprinkle, purify") is the same word used in chapter 9 in reference to the application of the blood of the old covenant sacrifices to unclean people (9:13, 19), the scroll (9:19), the tabernacle and everything used in its ceremonies (9:21). The purpose was to make them outwardly and ceremonially clean (9:13). It remained for the sacrifice of Christ to provide the true and inner cleansing (9:14; 10:2) which has both objective and subjective dimensions (see comments on 10:1-4). The blood of Jesus, applied to our lives, removes from us the guilt of sin and the need for any guilty feelings which might cause us to refrain from entering the presence of God.

Second, we draw near "having our bodies washed with pure water." This complements the first means. The first statement refers to an inner cleansing of conscience. This statement refers to an outward act of purification. The word here translated "pure" (kaqarov" , katharos ) is a cognate of the word used to describe the "cleansing" or "purification" (kaqarivzw , katharizô ) wrought by Christ's sacrifice of himself upon the conscience of the believer (9:14), by the blood of the animal sacrifices upon the tabernacle and its tools (9:22) and then that wrought by both (9:23). The blood used for cleansing under the old covenant was mixed with water and hyssop (9:21, cf. Num 19). The pairing of "body" with "heart," however, suggests an outward act of washing which coincides with the inner cleansing that takes place. Our writer has recognized the foundational role which baptism plays in initiating the new covenant relationship with God (6:1), and the New Testament includes clear evidence that immersion was practiced for the remission of sin (Acts 2:38). Paul, for one, had been baptized to "wash away" his sins (Acts 22:16). Both external (guilt) and internal (feelings of guilt) barriers to drawing near to God are removed by his sacrifice when it is applied to our lives and we trust in its sufficiency.

10:23 Let us hold unswervingly to the hope we profess, for he who promised is faithful.

Here is the second of the two commands or exhortations in the section. A quite literal translation might read, "hold on to the unwavering profession of the hope." The use of katevcw (katechô , "hold fast, retain faithfully") echoes its appearance in 3:6 where the readers were exhorted to "hold on" to the courage and hope of which they boasted. A literal translation of 3:6 might well read, "hold on to . . . the boast of the hope" (hence 10:23 mirrors the syntax as well). Whereas 3:6 refers to the "boast" (kauvchma , kauchçma ) of the hope, the present verse mentions the "profession" (oJmologiva , homologia ) of the hope. Our author has used the word in 3:1 and 4:14 in the sense of "confession" or an "acknowledgment that one makes" - i.e., with a stress upon the content of what is professed rather than upon professing as an act. Our "hope" is the object of our confession. In Hebrews, ejlpiv" ( elpis ) likewise tends to refer to the thing expected/hoped for rather than the act of expecting (see comments on 6:11). This profession is to be "without wavering" (ajklinhv" , aklinçs ). This word does not occur elsewhere in the NT. It occurs in the papyri in reference to the "impartial" ears of one in authority. The reason we are given for retaining an unchanging profession of what we hope for is that "he who promised is faithful."

On the whole, this verse reiterates from chapter 3 (3:1-6) the exhortation to courage and faithfulness in light of the faithfulness of Jesus, the apostle and high priest who is also God's Son. Now, however, his readers have received a more complete picture of that faithfulness - of the suffering which it demanded and of the victory which resulted. He has been faithful to us. We should be faithful to him. His victory is also ours. No threat of danger can cost us more or take away what we hope for - and already possess - in Christ Jesus.

10:24 And let us consider how we may spur one another on toward love and good deeds. 10:25 Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another - and all the more as you see the Day approaching.

The NIV gives the impression that there are two separate commands in these verses yet there is only a single command in the single Greek sentence which comprises these two verses. The command is (literally), "consider one another." This same verb (katanoevw , katanoeô ) was translated "fix your thoughts upon" in 3:1. The specific matter we are to "fix" ourselves upon is "how we may spur one another on." Ellingworth notes that paroxusmov" ( paroxysmos ) refers to "intense emotion" and this is reflected in Acts 15:39 where it is used of the "sharp contention" which arose between Paul and Barnabas. Although it can be used in a negative sense ("irritation"), this does not seem to fit the present context. However, the intensity is probably not lacking and so our writer is probably encouraging his readers to take strong action to see that the results in mind are obtained.

Two ends, or results, are specified for this act of "spurring on." One is love. The other is "good works." The two are not unrelated, however. =Agavph (agapç , "love") appears only one other time in the letter - in 6:10 when our readers were offered this assurance: "God . . . will not forget your work and the love you have shown him as you have helped his people and continue to help them." Works which help God's people are the expression of love - love for them and love for God. Our writer will soon refer to some of those works performed by the readers (vv. 32-34). They may be described as "good works" (kalw'n e[rgwn , kalôn ergôn ) to contrast them with the "acts that lead to death" (nekrw'n e[rgwn , nekrôn ergôn , lit., "dead works") referred to previously (6:1; 9:14).

What the NIV renders as a separate exhortation is actually a modal participle, i.e., one which describes the means by which the "spurring on" is carried out. Verse 25 might well begin, "by not giving up meeting together." Although the present tense of the participle need not carry the continual aspect, some see it here - i.e., "don't ever give up meeting together." =Episunagwghv (episynagogç ) is "scarcely to be differentiated from sunagwghv ." The latter was the technical term for the Jewish assembly (synagogue) and never appears in Hebrews. Perhaps our writer, in his effort to dissuade his readers from reverting to Judaism, avoids this term purposely. Even so, assembling with others of like faith had enabled the Jewish faith to survive the dispersion and the importance of the public assembly would have been deeply embedded in their heritage. Nevertheless "some were in the habit of" neglecting meeting together. We are not told why. Perhaps it was for many of the same reasons that people in our own day fail to make and/or keep the same commitment.

What is stated negatively is then repeated in an affirmative manner. Instead, we are to encourage each other ("let us encourage" translates another modal participle which parallels the first). If people today fail to make or keep commitments to the public assembly for reasons similar to those of "some" in the early church, it is also true that the reasons identified here for making and keeping that commitment are also valid today. It is God's plan for "spurring his people on" to love and good works. It is God's plan for providing the encouragement that his people need to remain faithful in a world which not only often fails to provide such encouragement but aggressively seeks to discourage it.

And there is one more reason that should be as important to us as it was to the first readers. We should do it "all the more" as we "see the Day drawing near." In the NT, "the Day" often refers to "the day of God's final judgment." The reference to judgment and raging fire which will consume the enemies of God in v. 27 justifies understanding the term in an eschatological sense. On that day when Jesus appears a second time he will "bring salvation to those who are waiting for him" (9:28). But for those who "keep on sinning" he will bring judgment (10:26-27). How will we be found when Jesus returns? Whether we choose to avail ourselves of the encouragement of the assembly in the present will be a significant factor in whether we will remain faithful until that Day.

K. THE JUDGMENT OF GOD ON THOSE

WHO KEEP SINNING (10:26-31)

²⁶ If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, ²⁷ but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. ²⁸ Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. ²⁹ How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? ³⁰ For we know him who said, "It is mine to avenge; I will repay," ^a and again, "The Lord will judge his people." ^{b 31} It is a dreadful thing to fall into the hands of the living God.

^a 30 Deut. 32:35 ^b 30 Deut. 32:36; Psalm 135:14

10:26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left,

Having exhorted his readers to (1) draw near to God, (2) hold unswervingly to their hope and (3) spur one another on, our author now contemplates the alternative possibility. His description of the alternative includes two elements. First, "we deliberately keep on sinning." The NIV attributes the durative sense to the present tense participle here (just as some suggest the present participle in v. 25 should be translated; see comments on 10:25 above). As a result, it is not simply "sin" that threatens to disrupt our covenant relationship with God - forgiveness deals with this contingency. As shown by the context of 10:25, the author does not have in mind the Christian who becomes guilty of this or that particular sin. The person in view is the apostate who "gives up meeting" with the church and "deliberately keeps on sinning." Having abandoned the church, having purposely chosen a lifestyle of continual sin, the apostate spurns Jesus and his blood (10:29). Thus the apostate willfully forfeits the only source of salvation. As before, our writer may have in mind the same kind of "defiant sin" described in Numbers 15:30, which, in the case of the old covenant, caused one to be "cut off" from the covenant community.

As to the second element, this purposeful choice has been made "after we have received the knowledge of the truth." Bauer suggests that the word is to be understood in the definite sense here, as "the content of Christianity as the absolute truth." This is what makes the deliberate and continual choice of sin so tragic - that it comes after our having understood and embraced what Christ has done for us. Calvin characterizes this as anyone who "knowingly and willingly throws away the grace which he had received." This verse is quite reminiscent of the more extended warning of 6:4-8 in which we read of those "who have tasted the word of God" but fall away and refuse to repent, crucifying the Son of God all over again to their own loss.

Our writer is specific about the consequences of this purposeful choice of a lifestyle of deliberate and continuous sin. His first description pertains to what is lost: "no sacrifice for sins is left." This statement is a stark contrast to that in v. 18: "there is no longer any sacrifice for sin." The statement of v. 18 means that no additional sacrifices are necessary because Christ's sacrifice has made forgiveness available. The statement in the present verse, however, means that the forgiveness once possessed is now unavailable - "without the shedding of blood there is no forgiveness" (9:22). As Calvin noted, "If no salvation is to be found apart from Him, we should not be surprised that those who let go of Him of their own accord are deprived of every hope of pardon."

The condition is not inherently irreversible, however. As in 6:6, the condition ("keep on sinning") is described by a present tense adverbial participle which places it in a coordinate time relationship to the main verb ("no sacrifice is left"). "If" does not represent the presence of such a participle in the Greek text but an interpretation of the relationship between the participle and the main verb. Here, also, the verse could just as well read, "so long as we keep on sinning," suggesting the possibility of repentance and a restoration of the covenant relationship. So long as we persist in this choice of deliberate and continual sin, however, no fate but the one described can be expected. There is no "middle ground" in our standing before God.

10:27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.

His second description pertains to what can be expected in its place. The expectation is "fearful." Foberov" ( phoberos ) could even be translated "terrible" or "frightful." The NIV renders the same word "terrifying" in 12:21 when describing how Moses trembled with fear when he saw the mountain burning with fire and when the people of Israel begged that God no longer speak to them for fear of their very lives (cf. Exod 20:19). What such people can expect is first described literally and then figuratively. In Hebrews, krivsi" ( krisis , "judgment") appears elsewhere only in 9:27 where the term seems to refer of God's final judgment of all people (cf. 12:23 where God is described as "the judge [krivth , kritç ] of all men"). Here, however, it carries the more frequent unfavorable sense of "sentence of condemnation . . . and the subsequent punishment."

Figuratively, that judgment is described as a "raging fire." In 12:29 our writer will describe God himself as "a consuming fire." Jesus regularly spoke of final judgment and punishment in terms of "fire," "the fire of hell," a "fiery furnace," "eternal fire" and "the fire that never goes out." Paul associates the second appearance of Jesus with "blazing fire" and the punishment of those who do not know God or obey the gospel (2 Thess 1:8). Peter observes that "the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men" (2 Pet 3:7). Jude cites the fate of Sodom and Gomorrah "as an example of those who suffer the punishment of eternal fire" (7) and encourages his readers to "snatch others from the fire and save them" (23). In the book of Revelation, those who worship the beast "will be tormented with burning sulfur" (14:10) while the beast, the devil, death, and Hades are all thrown into "the lake of burning sulfur" (19:20; 20:9, 10, 14, 15) - it is the "second death" (21:8). Such will be the inescapable fate of all of those who are found to be "the enemies of God." And such will any of us be should we persist in a purposeful choice of deliberate and continual sin.

10:28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 10:29 How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?

Lest his readers doubt the absolute truth of his warning, the author offers a lesser to greater argument ("how much more") to further support the claim of vv. 26-27. The imposition of the death penalty on the testimony of at least two witnesses is recorded both in Numbers 35:30 (as punishment for murder) and in Deuteronomy 17:6 (as punishment for idolatry). These are particularly heinous acts but the purposeful choice of deliberate and continual sin is also described in the most horrific terms.

First, such people have "trampled the Son of God under foot." Jesus employed this same term (katapatevw , katapateô ) to describe the fate of salt which has lost its saltiness: "It is no longer good for anything, except to be thrown out and trampled by men" (Matt 5:13). On another occasion he warned his disciples not to "throw your pearls to pigs. If you do, they may trample them under their feet" (Matt 7:6). Those who "deliberately keep on sinning" evidence the same attitude toward the Son of God. They regard him as not good for anything and life in complete disregard for his worth.

Second, such people have "treated as an unholy thing the blood of the covenant." Koinov" ( koinos , "unholy") was used of that which was "common," that is "unclean" (Mark 7:2; Acts 10:14, 28; 11:8; Rom 14:14). This is the exact opposite of what should be the case for that blood had "sanctified" (aJgiavzw , hagiazô , translated "make holy" in 10:10, 14) and "cleansed" him (kaqarivzw , katharizô , 9:14, 22, 23).

Finally, such people have "insulted the Spirit of grace." =Enubrivzw (enybrizô , "insult") is capable of a stronger translation such as "outrage." It appears only here in the NT. The cognate uJbrivzw (hybrizô ) was used by Luke to describe Jesus' scathing rebuke of the scribes and Pharisees (Luke 11:45) and is elsewhere associated with violent behavior. The servants were "mistreated" and killed in Jesus' parable of the wedding banquet (Matt 22:6). Jesus predicted that he would be mocked, "insulted," spit on, flogged and killed when he went to Jerusalem (Luke 18:32). Leading Jews and Gentiles in Iconium plotted to "mistreat" and stone Paul and Barnabas (Acts 14:5). And Paul was "insulted" in Philippi (1 Thess 2:2) where he was attacked by a crowd, stripped, flogged and thrown into prison (Acts 16:22-23). Bruce and Kistemaker see here a reference to the blasphemy of the Holy Spirit, a sin which Jesus said would not be forgiven (Matt 12:32; Mark 3:29). As strong as the vocabulary of our writer here may be, both the use of the present participle in v. 26 (see comments above) and the specific blasphemous event in the Gospels to which Jesus made reference (attributing the work of the Holy Spirit to Satan) may not fit well into this view. It may be that our writer (1) focuses on the Son, his blood, and the Spirit since they are the essential and defining features of the new covenant and/or (2) has in mind the language of 9:14 ("How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death").

The "greater" part of this lesser to greater argument is twofold. When the most extreme punishment under the old covenant is considered and compared to what people do to the Son, his blood and the Spirit when they "deliberately keep on sinning," it is clear that (1) they are even more deserving of punishment and (2) their punishment itself should be more severe. The syntax of v. 29 brings this out clearly. Quite literally, it might be translated, "by how much [more] do think they will be thought worthy of a worse punishment?" Since the "lesser" punishment was death, it is frightening to consider what punishment could possibly be worse than death itself (see "raging fire," v. 27). Again, the resemblance to 6:4-8 is striking.

10:30 For we know him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge his people." 10:31 It is a dreadful thing to fall into the hands of the living God.

The lesser to greater argument is supplemented by an appeal to Scripture: Deuteronomy 32:35-36. These verses are not quoted in their entirety. Only the relevant phrases are cited. They amount to a promise of judgment which includes the punishment of evil. God himself claims the sole right to judge and our writer later refers to him as "the judge of all men" (12:23). And God himself will do the avenging and repaying.

The word translated "dreadful" is the same word translated "fearful" in v. 27 (see comments above). The terse statement of v. 31 is intimidating both because of what it conveys and the abruptness of the expression.

L. REMINDER OF EARLIER SUFFERING (10:32-34)

³² Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. ³³ Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. ³⁴ You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.

10:32 Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering.

The persecutions faced by his readers are now introduced into the discussion and thus are set in the eschatological context of vv. 25-31. Christians may often wonder whether the present persecutions they endure for Christ's sake are a price they are willing to pay to remain faithful. However, evaluating the options requires an eternal frame of reference within which both the true rewards of perseverance and the frightening alternative can be considered. The readers must have had such a perspective on their sufferings for they accepted them "joyfully" (v. 34).

The author asks them to recall "those earlier days after [they] had received the light." The same word (fwtivzw , phôtizô ) appeared in 6:4 when our writer referred to those "who have once been enlightened." Here, as there, it probably refers to "instruction" or an "intellectual illumination that removes ignorance through . . . the preaching of the gospel" since it parallels the phrase "after we have received the knowledge of the truth" in v. 26 (see n. 36 on 6:4-8 regarding the KJV rendering "illumination").

Our writer provides his own summary description of their sufferings. It was a "great contest" (a[qlhsi" , athlçsis , which appears only here in the NT). The cognate ajqlhthv" (athlçtçs ) refers to a "contender" or "athlete" and the verb ajqlevw (athleô ) appears in 2 Timothy 2:5 when Paul encourages his readers to endure hardship and compares the believer to one "who competes as an athlete" to receive the victor's crown. The readers of Hebrews, just as all who endure suffering for the sake of Christ until his return, compete in the cosmic struggle which has already been decided. Whether we receive the victor's crown is conditioned only upon our ability to persevere in the struggle.

10:33 Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated.

Their sufferings included "insult" (ojneidismov" , oneidismos ). This is the same word used in 13:13 to the "disgrace" which Jesus bore as a result of his crucifixion. Yet Jesus had warned his disciples, "If the world hates you, keep in mind that it hated me first . . . If they persecuted me, they will persecute you also" (John 15:18-20). Yet we will soon read that Jesus "endured the cross, scorning its shame, and sat down at the right hand of God" (12:2-3). Only from such a standpoint can such "insults" be regarded as the compliments they in fact are. And no example can offer greater encouragement to endure than that of Jesus himself.

They also endured "persecution." Qlivyi" ( thlipsis ) literally means "pressing" or "pressure" - Morris suggests "severe pressure." How severe may be suggested by the fact that they were "publicly exposed" to both insult and persecution. The verb here is qeatrivzw (theatrizô ), a cognate of qevatron ( theatron , "theater") used for the place where public assemblies gathered. While 12:4 ("you have not yet resisted to the point of shedding your blood") suggests that the readers had yet to endure the most severe of Nero's persecutions, they were probably experiencing the harbingers. Bruce draws from Tacitus' Annals and I Clement to describe the public persecutions which were on the horizon:

Their death . . . was made a matter of sport: they were covered in wild beasts' skins and torn to pieces by dogs; or were fastened to crosses and set on fire in order to serve as torches by night when daylight failed (Tacitus, Annals , xv.44).

[Christian women had to] enact the parts of Dirce and Danaus (I Clement 6:2).

10:34 You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.

Lane cites several ancient sources which tell of false accusations of crime and vice, the impositions of heavy fines, confiscation of property and the looting of homes after their owners had been imprisoned or removed. None of these forms of persecution seem far removed from what we read in these verses.

The cause of his reader's joy was that they knew they had "better and lasting possessions" (v. 34). Their true, eternal inheritance which God had promised them (9:15) yet awaited them. No earthly power or authority could take it away from them. They had learned not to "be afraid of those who kill the body but cannot kill the soul" and remained faithful to "the One who can destroy both soul and body in hell" (Matt 10:28). Their treasure was in heaven, not on earth "where moth and rust destroy and where thieves break in and steal" (Matt 6:19-20).

M. THE NEED TO PERSEVERE (10:35-39)

³⁵ So do not throw away your confidence; it will be richly rewarded. ³⁶ You need to persevere so that when you have done the will of God, you will receive what he has promised. ³⁷ For in just a very little while,

"He who is coming will come and will not delay.

³⁸ But my righteous one ^a will live by faith.

And if he shrinks back,

I will not be pleased with him." ^b

³⁹ But we are not of those who shrink back and are destroyed, but of those who believe and are saved.

^a 38 One early manuscript But the righteous ^b 38 Hab. 2:3,4

10:35 So do not throw away your confidence; it will be richly rewarded.

"So" (ou , oun) could be translated "therefore" to convey what is probably a stronger connective. Because they "had better and lasting possessions" (10:35), "therefore" they are commanded not to "throw away" their confidence. =Apobavllw (apoballô ) may denote either "the (vigorous) action of throwing something away" or "a more passive process, as of a tree losing its leaves." A case could be made for either sense in the present context, although on three separate occasions our writer has issued lengthy warnings against either a hardening of heart (3:7-4:11) or a decisive turn away from Christ (6:4-8; 10:26-31).

The word translated "confidence" (parrhsiva , parrçsia ) was translated "courage" in 3:6, when the author encouraged his readers to "hold on to" (vs. "throw away" here) their courage and hope. It also appeared in 4:16 and 10:19 of the "confidence" or "boldness" (KJV) with which we can now enter into God's presence as a result of Christ's sacrifice. Thus the word does not so much convey the idea of "trust" - although their faith in God's faithfulness to his promise must certainly have been the source of their confidence - so much as it conveys the idea of "courage," "boldness" or even "fearlessness" in the face of the threats against them.

This "confidence" is the key to receiving the "rich reward" that has been promised. The Greek syntax actually suggests a stronger tie between the two for it contains not future tense language but that of the present tense (lit., "your confidence which has a great reward"). misqapodosiva ("reward") can be used in reference to "payment of wages." It was used earlier of the "just punishment" for violation and disobedience of that message spoken by angels (2:2). Whether the believer remains faithful or not, he will in either case receive his "just reward." It will be punishment for some and salvation for others.

10:36 You need to persevere so that when you have done the will of God, you will receive what he has promised.

"Perseverance" is needed to obtain the rich reward, however, and this is what the confidence enables. The use of the aorist participle ("when you have done the will of God") suggests a completion of this act - i.e., when one has persevered to the end in their obedience to the will of God. This is very similar to the lengthier discussion in chapter six pertaining to the relationship between our faith in God's promise, the patience with which we wait for it and the diligence which we must show to the very end to make our hope sure (6:11ff.).

10:37 For in just a very little while, "He who is coming will come and will not delay. 10:38 But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him."

As he has done on more than one occasion, the author ends his appeal by turning to Scripture. The essence of this quote is taken from Habbakuk 2:3-4 in the LXX but the author has done some rearranging and interpreting. Most significantly, the addition of a definite article before the participle "coming" offers a messianic reading of the passage (which now reads " He who is coming"). This was not a new idea. Morris mentions a rabbinic tradition which interpreted the passage messianically. Our writer merely makes the connection more explicit. Also, the order of the wording has been altered so that the citation ends with that part of the passage which the author will apply to his readers ("shrink back"). The use of a single key word in the passage to establish a point of application for his readers is one of the author's prominent hermeneutical strategies (see Introduction).

10:39 But we are not of those who shrink back and are destroyed, but of those who believe and are saved.

The thrust of the citation is that (1) his (second) coming is certain and (2) two alternatives are available to those who wait. One can "live by faith" or "shrink back" (and be destroyed, v. 39). As in 6:9, our writer gives his readers a vote of confidence for their encouragement. =Apwvleia (apôleia , "destruction") appears only here in Hebrews and might also be translated "annihilation" or "ruin." The word also appears in Revelation of the "destruction" of the beast (Rev 117:8, 11). The temptation to offer this verse in support an annihilation theory must be balanced against the use of "eternal" language to speak of the final punishment (see comments on 10:27).

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Heb 10:6

HEBREWS 10:6-7 —How can we explain the distorted quotation of Psalm 40 ?

PROBLEM: Psalm 40:6 cites the Messiah as saying “My ears You have opened,” but the writer of Hebrews quotes it as “a body You have prepared for Me” ( 10:5 ). There is no similarity whatsoever in these quotations. The NT seems to totally distort this OT passage.

SOLUTION: The difficulty arises here from the fact that the writer of Hebrews cites a version of the Greek translation of the OT (the Septuagint), whereas Psalm 40 was originally written in Hebrew. However, this does not solve the difficulty for anyone who believes in the inspiration of the Bible, since once the NT cites a passage this guarantees its truthfulness. How, then, can this apparent misquotation be resolved?

The solution may lie in the fact that Hebrews is a loose rendition, and Psalms is a more literal translation of the same idea, namely “You have fitted me for obedient service.” The Psalm phrase, “My ears you have opened,” may be a figure of speech referring to the boring of a slave’s ear to signify his willing submission to his master. In which case, Hebrews actually clarifies the meaning of this now obscure figure of speech by its more “loose” rendition.

Others claim this is a synecdoche, in which one part stands for the whole. That is to say, if God is to “dig out the ears” (so that the Messiah can obey God and become a sacrifice for sin), then He must “prepare a body” for Him in which He can enter the world and accomplish His divine mission (cf. Heb. 10:5 ). Either way would satisfactorily resolve the difficulty and satisfy the principle that the NT citations need not be exact quotations as long as they are faithful to the truth contained in the OT text.   

Critics Ask: Heb 10:7

HEBREWS 10:6-7 —How can we explain the distorted quotation of Psalm 40 ?

PROBLEM: Psalm 40:6 cites the Messiah as saying “My ears You have opened,” but the writer of Hebrews quotes it as “a body You have prepared for Me” ( 10:5 ). There is no similarity whatsoever in these quotations. The NT seems to totally distort this OT passage.

SOLUTION: The difficulty arises here from the fact that the writer of Hebrews cites a version of the Greek translation of the OT (the Septuagint), whereas Psalm 40 was originally written in Hebrew. However, this does not solve the difficulty for anyone who believes in the inspiration of the Bible, since once the NT cites a passage this guarantees its truthfulness. How, then, can this apparent misquotation be resolved?

The solution may lie in the fact that Hebrews is a loose rendition, and Psalms is a more literal translation of the same idea, namely “You have fitted me for obedient service.” The Psalm phrase, “My ears you have opened,” may be a figure of speech referring to the boring of a slave’s ear to signify his willing submission to his master. In which case, Hebrews actually clarifies the meaning of this now obscure figure of speech by its more “loose” rendition.

Others claim this is a synecdoche, in which one part stands for the whole. That is to say, if God is to “dig out the ears” (so that the Messiah can obey God and become a sacrifice for sin), then He must “prepare a body” for Him in which He can enter the world and accomplish His divine mission (cf. Heb. 10:5 ). Either way would satisfactorily resolve the difficulty and satisfy the principle that the NT citations need not be exact quotations as long as they are faithful to the truth contained in the OT text.   

Critics Ask: Heb 10:11

HEBREWS 10:11 —Did OT sacrifices make atonement for sins?

PROBLEM: Leviticus 17:11 affirmed that God gave blood sacrifices “to make atonement” for our souls. But Hebrews seems to contradict that, insisting that the Aaronic priest “stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins” ( 10:11 ).

SOLUTION: The sacrifices in the OT were not intended to take away sin, but only to cover over sin until Christ came who could do away with it. Each blood sacrifice before Christ looked forward to Christ. The passover lamb was a type that anticipated fulfillment in “Christ, our Passover, [who] was sacrificed for us” ( 1 Cor. 5:7 ). They provided only a temporary covering for sins until Christ could bring in thepermanent solution to the sin question. Old Testament offerings had, as it were, an IOU attached to them, awaiting the price to be paid by the “Lamb of God who takes away the sin of the world” ( John 1:29 ).   

Critics Ask: Heb 10:26

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 10:27

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 10:28

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 10:29

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 10:30

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 10:31

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Evidence: Heb 10:16

This is the promise of the gospel of salvation . The experience of " conversion" is when God puts His Law in the heart of those who repent and trust in the Savior. He causes them to walk in His statutes ( Eze 36:26-27 ), and gives believers the desire to obey the Moral Law. The Christian no longer desires to lie, steal, covet, commit adultery, etc.; he has a new heart with new desires. He is a new creature in Christ ( 2Co 5:17 ). See Psalm 40:8,9 footnote.

Evidence: Heb 10:22

The sinner’s conscience . " O soul! Thou are at war with thy conscience. Thou have tried to quiet it, but it will prick you. Oh, there be some of you to whom conscience is a ghost haunting you by day and night. You know the good, though you choose the evil; you prick your fingers with the thorn of conscience when you try to pluck the rose of sin." Charles Spurgeon

Evidence: Heb 10:23

" Never be afraid to trust an unknown future to a known God." Corrie ten Boom

Evidence: Heb 10:25

PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN

Fellowship—Flutter by Butterfly

Pray about where you should fellowship. Make sure your church home calls sin what it is: sin. Do they believe the promises of God? Are they loving? Does the pastor treat his wife with respect? Is he a man of the Word? Does he have a humble heart and a gentle spirit? Listen closely to his teaching. It should glorify God, magnify Jesus, and edify the believer.

One evidence that you have been truly saved is that you will have a love for other Christians ( 1Jo 3:14 ). You will want to fellowship with them. The old saying that birds of a feather flock together is true of Christians. You gather together for the breaking of bread (communion), for teaching from the Word, and for fellowship. You share the same inspirations, illuminations, inclinations, temptations, aspirations, motivations, and perspirations—you are working together for the same thing: the furtherance of the kingdom of God on earth. This is why you attend church—not because you have to, but because you want to.

Don’t become a " spiritual butterfly." If you are flitting from church to church, how will your pastor know what type of food you are digesting? The Bible says that your shepherd is accountable to God for you ( Heb 13:17 ), so make yourself known to your pastor. Pray for him regularly. Pray also for his wife, his family, and the elders. Being a pastor is no easy task. Most people don’t realize how long it takes to prepare a fresh sermon each week. They don’t appreciate the time spent in prayer and in study of the Word. If the pastor repeats a joke or a story, remember, he’s human. So give him a great deal of grace, and double honor. Never murmur about him. If you don’t like something he has said, pray about it, then leave the issue with God. If that does-n’t satisfy you, leave the church, rather than divide it through murmuring and complaining. God hates those who cause division among the brethren ( Pro 6:16-19 ). See Psa 92:13 footnote.

For the next principle of growth, see Eph 5:20 footnote.

Evidence: Heb 10:31

QUESTIONS & OBJECTIONS

" You are using scare tactics by talking about hell and Judgment Day."

In the late 1980s, TV commercials in the U.S. asked, " What goes through the mind of a driver who is not wearing a seat belt in a head-on collision?" Then they showed a crash dummy having its head crushed by a steering wheel in a collision, and said, " The steering wheel!" Those were scare tactics, but no one complained because they were legitimate scare tactics. That’s what happens in a head-on collision if you are foolish enough to not put on a seat belt.

To warn of hell is fearful, but it is absolutely legitimate, because the Bible says that it is a fearful thing for a sinner to fall into the hands of the living God.

Evidence: Heb 10:37

Second coming of Jesus : See Jam 5:8 .

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 10 (Chapter Introduction)

Overview

Heb 10:1, The weakness of the law sacrifices; Heb 10:10, The sacrifice of Christ’s body once offered, Heb 10:14. for ever hath taken away sins; Heb 10:19, An exhortation to hold fast the faith with patience and thanksgiving.

Poole: Hebrews 10 (Chapter Introduction)

CHAPTER 10

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 10 (Chapter Introduction)

(v. 1-18) The insufficiency of sacrifices for taking away sin, The necessity and power of the sacrifice of Christ for that purpose.

(Heb 10:19-25) An argument for holy boldness in the believer's access to God through Jesus Christ, And for steadfastness in faith, and mutual love and duty.

(Heb 10:26-31) The danger of apostacy.

(Heb 10:32-39) The sufferings of believers, and encouragement to maintain their holy profession.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 10 (Chapter Introduction)

The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice (Heb 10:1-6). II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them (Heb 10:7-18). III. He shows to believers the honours and dignities of their state, and calls them to suitable duties (Heb 10:19 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 10 (Chapter Introduction)

The Only True Sacrifice (Heb_10:1-10)

The Finality Of Christ (Heb_10:11-18)

The Meaning Of Christ For Us (Heb_10:19-25)

The Threat At The Heart Of Things (Heb_10:26-31)

The Danger Of Drift (Heb_10:32-39)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

Bateman, Herbert W., IV. "Two First-Century Messianic Uses of the OT: Heb 1:5-13 and 4QFlor 1.1-19." Journal of the Evangelical Theological Society 38:1 (March 1995):11-27.

Baylis, Charles P. "The Author of Hebrews' Use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Black, David Alan. "A Note on the Structure of Hebrews 12, 1-2." Biblica 68:4 (1987):543-51.

_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bligh, John. "The Structure of Hebrews." Heythrop Journal 5 (April 1964):170-77.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

Bornkamm, Gunther. Early Christian Experience. New York: Harper & Row, 1969.

Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Casey, J. M. "Eschatology in Heb 12:14-29: An Exegetical Study." Ph.D. dissertation, Catholic University of Leuven, 1977.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Cockerill, G. L. The Melchizedek Christology in Heb. 7:1-28. Ann Arbor, Mich.: University Microfilms International, 1979.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Colijn, Brenda B. "Let Us Approach': Soteriology in the Epistle to the Hebrews." Journal of the Evangelical Theological Society 39:4 (December 1996):571-86.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

Cosby, M. R. "The Rhetorical Composition and Function of Hebrews 11 in Light of Example-lists in Antiquity." Ph.D. dissertation, Emory University, 1985.

Cross, Frank M. "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Cullmann, Oscar. The Christology of the New Testament. Revised ed. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster Press, 1963.

Custer, Stewart. "The Awfulness of Apostasy (Hebrews 6)." Biblical Viewpoint 24:1 (April 1990):45-50.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Hebrews, Epistle to the," by F. S. Marsh.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Hebrews, Epistle to," by A. B. Bruce.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dodds, E. R. Pagan and Christian in an Age of Anxiety. New York: Norton, 1965.

Dunham, Duane A. "An Exegetical Examination of the Warnings in the Epistle to the Hebrews." Th.D. dissertation, Grace Theological Seminary, 1974.

Dunn, J. D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Translated by Christian Frederick Cruse. Popular ed. Grand Rapids: Baker Book House, 1974.

Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1993.

Elliott, J. H. Home for the Homeless: A Sociological Exegesis of 1 Peter. Philadelphia: Fortress Press, 1981.

English, E. Schuyler. Studies in the Epistle to the Hebrews. Reprint ed. Neptune, N.J.: Loizeaux Brothers, 1976.

Estes, Daniel J. "Looking for Abraham's City." Bibliotheca Sacra 147:588 (October-December 1990):399-413.

Fanning, Buist M. "A Theology of Hebrews." In A Biblical Theology of the New Testament, pp. 369-415.

Farrar, F. W. The Epistle of Paul the Apostle to the Hebrews. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1894.

Filson, Floyd V. "Yesterday": A Study of Hebrews in the Light of Chapter 13. Studies in Biblical Theology 2nd series 4. Naperville, Ill.: Allenson, 1967.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall C. "The Old Testament Background of Rest in Hebrews 3:7-4:11." Bibliotheca Sacra 157:627 (July-September 2000):281-303.

_____. "The Old Testament Background of the Warning in Hebrews 6:4-8." Bibliotheca Sacra 155:617 (January-March 1998):62-91.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gourgues, M. "Lecture christologique du Psaume CX et fête de la Pentecôte." Revue Biblique 83 (1976):5-24.

Govett, Robert. Entrance into the Kingdom. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1978.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Bold in Grace. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. Hebrews. Tyndale New Testament Commentaries series. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Everett F. "The Theology of the Epistle to the Hebrews." Bibliotheca Sacra 121:484 (October-December 1964):333-40.

Hay, D. M. Glory at the Right Hand: Psalm 110 in Early Christianity. Society of Biblical Literature Monograph Series 18. Nashville: Abingdon Press, 1973.

Hewitt, Thomas. The Epistle to the Hebrews. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Hodges, Zane C. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. "Hebrews." In The Bible Knowledge Commentary: New Testament, pp. 777-813. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horning, Estella B. "Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2. Biblical Research 23 (1978):37-48.

Hughes, Philip Edgcumbe. "The Blood of Jesus and His Heavenly Priesthood in Hebrews." Bibliotheca Sacra 130:518 (April-June 1973):99-109; 519 (July-September 1973):195-212; 520 (October-December 1973):305-14; 131:521 (January-March 1974):26-33.

_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S.v. "Hebrews, Epistle to the," by T. Rees.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985.

Kent, Homer A., Jr. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1983.

Lane, William L. Hebrews 1-8. Word Biblical Commentary series. Dallas: Word Books, 1991.

_____. Hebrews 9-13. Word Biblical Commentary series. Dallas: Word Books, 1991.

Lang, G. H. The Epistle to the Hebrews. London: Paternoster Press, 1951.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 11: Galatians--Hebrews, by Otto Schmoller, Karl Braume, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of the Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1976.

_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

Lindars, Barnabas. The Theology of the Letter to the Hebrews. Cambridge: Cambridge University Press, 1991.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, Ill.: InterVarsity Press, 1979.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. Hebrews. Chicago: Moody Press, 1983.

MacDonald, William. Hebrews from Shadow to Substance. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1962.

Mackay, Cameron. "The Argument of Hebrews." Church Quarterly

Review 168 (1967):325-38.

MacLeod, David J. "The Cleansing of the True Tabernacle." Bibliotheca Sacra 152:605 (January-March 1995):60-63.

_____. "The Doctrinal Center of the Book of Hebrews." Bibliotheca Sacra 146:583 (July-September 1989):291-300.

_____. "The Literary Structure of the Book of Hebrews." Bibliotheca Sacra 146:582 (April-June 1989):185-97.

_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

MacRae, G. W. "Heavenly Temple and Eschatology in the Letter to the Hebrews." Semeia 12 (1978):179-99.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manson, W. The Epistle to the Hebrews: An Historical and Theological Reconsideration. London: Hodder and Stoughton, 1951.

Marshall, I. Howard. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

_____. "New Wine in Old Wine-Skins: V. The Biblical Use of the Word Ekklesia.'" Expository Times 84:12 (1973):359-64.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Mauro, Philip. God's Pilgrims. Revised ed. New York: Gospel Publishing House, n.d.

McCullough, J. C. "The Impossibility of a Second Repentance in Hebrews." Biblical Theology 20 (1974):1-7.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Millar, Merland Ray. "What Is the Literary Form of Hebrews 11?" Journal of the Evangelical Theological Society 29:4 (December 1986):411-17.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moffatt, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews. International Critical Commentary series. Reprint ed. Edinburgh: T. and T. Clark, 1963.

Montefiore, H. W. A Commentary on the Epistle to the Hebrews. London: Black, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Hebrews." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Mugridge, Alan. "Warnings in the Epistle to the Hebrews." Reformed Theological Review 46:3 (September-December 1987):74-82.

Neal, Marshall. "The New Covenant (Hebrews 8)." Biblical Viewpoint 24:1 (April 1990):59-65.

Neighbor, R. E. If They Shall Fall Away. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1984.

Newell, William R. Hebrews Verse by Verse. Chicago: Moody Press, 1947.

Oberholtzer, Thomas Kem. "The Warning Passages in Hebrews." Bibliotheca Sacra 145:577 (January-March 1988):83-97; 578 (April-June 1988):185-96; 579 (July-September 1988):319-28; 580 (October-December 1988):410-19; 146:581 (January-March 1989):67-75.

Parsons, Mikael C. "Son and High Priest: A Study in the Christology of Hebrews." Evangelical Quarterly 60:3 (July 1988):195-215.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. A Faith That Endures. Grand Rapids: Discovery House Publishers. 1992.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press, Victor Books, 1990.

Peters, George N. H. The Theocratic Kingdom. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed. Grand Rapids: Kregel, 1972.

Peterson, D. G. "An Examination of the Concept of Perfection' in the Epistle to the Hebrews.'" Ph.D. dissertation, University of Manchester, 1978.

_____. "The Prophecy of the New Covenant in the Argument of Hebrews." Reformed Theological Review 38 (1979):74-81.

Pink, Arthur W. An Exposition of Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1974.

Reich, Max I. The Glories of Christ in the Epistle to the Hebrews. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1960.

Rhee, Victor (Sung Yul). "Chiasm and the Concept of Faith in Hebrews 11." Bibliotheca Sacra 155:619 (July-September 1998):327-45.

_____. "Christology and the Concept of Faith in Hebrews 5:11-6:20." Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.

Rice, George E. "Apostasy As a Motif and Its Effect on the Structure of Hebrews." Andrews University Seminary Studies 23:1 (Spring 1985):29-35.

Ridout, Samuel. Lectures on the Epistle to the Hebrews. 6th ed. New York: Loizeaux Brothers, 1943.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, S. E. "The Apocraphal Story of Melchizedek." Journal for the Study of Judaism 18:1 (June 1987):26-39.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March 1994):71-84.

Ross, Robert W. "Hebrews." In The Wycliffe Bible Commentary, pp. 1401-27. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan Publishing House, 1974.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. New ed. New York: Oxford University Press, 1909.

Scott, Brett R. "Jesus' Superiority over Moses in Hebrews 3:1-6." Bibliotheca Sacra 155:618 (April-June 1998):201-10.

Scott, J. Julius, Jr. "Archegos in the Salvation History of the Epistle to the Hebrews." Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.

Selby, Gary S. "The Meaning and Function of Suneidesis in Hebrews 9 and 10." Restoration Quarterly 28:3 (Third Quarter 1985/86):145-54.

Sharp, Jeffrey R. "Typology and the Message of Hebrews." East Asia Journal of Theology 4:2 (1986):95-103.

Smith, T. C. "An Exegesis of Hebrews 13:1-17." Faith and Mission 7:1 (Fall 1989):70-78.

Soden, John. "The Use of Psalm 45:7-8 (6-7) in Hebrews 1:8-9." Exegesis and Exposition 2:1 (Summer 1987):51-70.

Spencer, William David. "Christ's Sacrifice as Apologetic: An Application of Heb 10:1-18." Journal of the Evangelical Theological Society 40:2 (June 1997):189-97.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Stedman, Ray C. What More Can God Say? Bible Commentary for Laymen series. Reprint ed. Glendale, Calif.: Gospel Light Publications, Regal Books, 1977.

Swete, H. B. The Ascended Christ. London: Macmillan and Co., 1916.

Swetnam, James. "Form and Content in Hebrews 1-6." Biblica 53 (1972):368-85.

_____. "Form and Content in Hebrews 7-13." Biblica 55 (1974):333-48.

Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. Hebrews: A Devotional Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Thompson, J. W. The Beginnings of Christian Philosophy: The Epistle to the Hebrews. Catholic Biblical Quarterly Monograph Series 13. Washington: The Catholic Biblical Association of America, 1981.

Toussaint, Stanley D. "The Exchatology of the Warning Passages in the Book of Hebrews." Grace Theological Journal 3:1 (Spring 1982):67-80.

Trotter, Andrew H., Jr. Interpreting the Epistle to the Hebrews. Guides to New Testament Exegesis series. Grand Rapids: Baker Book House, 1997.

Vanhoye, Albert. A Structureal Translation of the Epistle to the Hebrews. Translated by James Swetnam. Rome: Pontifical Biblical Institute, 1964.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

_____. The Millennial Kingdom. Revised ed. Findlay, Oh: Dunham Publishing Co., 1963.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Westcott, Brooke Foss. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Wills, L. "The Form of the Sermon in Hellenistic Judaism and Early Christianity." Harvard Theological Review 77 (1984):277-99.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East. Part III: The Temple in Palestine-Syria." Biblical Archaeologist 7:4 (December 1944):65-77.

Wuest, Kenneth S. "Hebrews Six in the Greek New Testament." Bibliotheca Sacra 119:473 (January-March 1962):45-53.

Zuck, Roy B. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 10 (Chapter Introduction)

INTRODUCTION TO HEBREWS 10

In this chapter the apostle pursues his argument, showing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ's, which he closes with suitable exhortations to faith on Christ, as the alone high priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved, from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them, Heb 10:1, but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is an impossible thing that the blood of slain beasts should take away sin, Heb 10:3 moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Psa 40:6 by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless, Heb 10:5 and this leads the apostle to discourse of the excellency of Christ's sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfilment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins are expiated, Heb 10:9 and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but one sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection, Heb 10:11 and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jer 31:33 relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it, Heb 10:15 and from hence, the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ's priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God, is in the sincerity of their hearts, in a plerophory of faith, an high and full exercise of it, and impurity of soul and body: the motives or encouragements to it are taken from their having boldness and liberty to enter by faith into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through, the flesh of Christ; and from their having such an high priest over the house of God as he is, Heb 10:19, and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people, Heb 10:23 and then to consider one another in their church relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works, Heb 10:24, and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand, Heb 10:25 and in order to deter from apostasy, which is expressed by a sinning wilfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ, Heb 10:26 the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shown them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit, Heb 10:28, and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deu 32:35 and a dreadful thing it is to fall into his hands, Heb 10:30. But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance, Heb 10:32 wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward, Heb 10:35 and as patience is necessary, it is right to exercise it under sufferings for Christ's sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is, it is but a little while and Christ will come and put an end to all the sufferings of his people, Heb 10:36 and that faith should be in exercise, is proved from a divine testimony, Hab 2:4 and so must be pleasing to God, when the contrary is highly resented by him, Heb 10:38 and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved, Heb 10:39.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

Singer, Isadore, ed. The Jewish Encyclopedia . New York: Ktav Publishing House, Inc., n.d.

Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

Trotter, Andrew H., Jr. Interpeting the Epistle to the Hebrews . Guides to New Testament Exegesis. Edited by Scot McKnight. Grand Rapids: Baker, 1996.

Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV