HOLY SPIRIT RECAPS TWO CHAPTERS
The first 18 verses of chapter 10 review ideas presented in chapters 8 and 9.
New material is introduced in order to show forcefully and vividly that the
sacrifice of Christ abundantly provides for forgiveness of sins.
The chapter[ 1 ] begins by showing once more that animal sacrifices cannot actually
take away sins. However, the death of Christ that fulfills the will of God does
take them away. Therefore, Christians are urged to hold fast the confession of
their hope The topic of willful sinning is highlighted together with the exhortation
not to forsake the assembly. The original readers were asked to recall past
persecutions and be encouraged never to draw back to perdition (see chart
HEBREWS 10 OUTLINE).
10:1 For the law, having a shadow of the good things to come, and not the
very image of the things, can never with these same sacrifices, which they
offer continually year by year, make those who approach perfect.
For the law [for since the law].[ 2 ] The Law of Moses was divinely given.
Under it, many women and men of faith were saved eternally (see Heb 11:1, 2,
39). In connection with it, thousands of animals were sacrificed. The Law of
Moses was vastly better than laws given by uninspired men among heathen
nations. Nevertheless, since the blood of animals could not provide real
forgiveness but the blood of Christ can, God chose to end the Mosaic Law at the
cross.
Having a shadow [had, has, but a shadow].[ 3 ] The Law presented a faint
shadow or dim outline of the blessings in Christ. The fact that it was shadowy
was a weakness. However, it had value in that its types and shadows looked
forward to Christ and the church. An understanding of them does three important
things: (1) People are enabled to see the marvelous unity of old and new testament
Scriptures, thus engendering strong confidence (faith) in God's word. (2) Its types
perfectly match NT events, institutions and doctrines. An OT study firms up
concepts of the NT doctrine of Christ and His church. (3) Hope is made stronger.
Having been grounded with a sturdy faith and an adequate understanding of God's
dealings with His people, there comes about a trust in God that He will bring to
pass the eternal blessings He has promised.
Of the good things to come [of good things to come, of the coming good
things].[ 4 ] The "good things to come" are the realities foreshadowed by OT
persons, objects, events and blessings. Of the many blessings in Christ, not the
least is forgiveness of sins. There is also abundant life in Him followed by
resurrection and eternal life.
And not the very image of the things [not, instead of, the true form of these
realities, the image itself of the things].[ 5 ] The Hebrew writer employs "image"
or "form" in the sense of reality. The Law could make perfect only in a
metaphorical sense (see Ps 19:7). Sins were forgiven on a "passing over" basis
under the OT Law but it alone never ultimately made anybody perfect. It did not
provide actual and real forgiveness.
Can never with these same sacrifices [it can never, it could not, by those, the
same, sacrifices].[ 6 ] "Can never" is singular in certain Greek manuscripts. It
refers to the OT Law (see charts NEGATIVES; OFFERINGS FOR SPECIAL
SINS; OT SACRIFICES MADE NOTHING PERFECT). The Jews were noted
for turning from pure worship of God.
Which they offer continually year by year [which are continually offered,
which they offered, year after year, yearly, continually].[ 10 ] The wandering
Israelites did not offer sacrifices to God continually. They diverted some sacrifices
to heathen idols.
OT priests, including high priests, offered continually. In connection with yearly
sacrifices offered on the Day of Atonement God passed over but did not actually
remove sins.
Make those who approach perfect [perfect, make perfect, them that draw
near, nigh, came to it, make the comers thereunto perfect].[ 11 ] Some
translators may not have fully understood what the present context means by
drawing near to God. The ultimate intent of the Scriptures is to restore fellowship
with Deity by making people perfect in conscience, that is, completely forgiven.
Offering animal sacrifices was not merely a form of worship, it was mainly the
seeking of pardon. It was endeavoring to obtain salvation from sins. Only a
person being forgiven can enjoy the restoration of fellowship with God and
worship Him acceptably. Only one who has been pardoned can worship in spirit
and in truth (see Joh 4:24; Jas 5:16, 19, 20).
10:2 For then would they not have ceased to be offered? For the worshipers,
once purified, would have had no more consciousness of sins.
For then would they not have ceased to be offered? [otherwise, since, else,
would they not indeed have ceased being offered, offering them?].[ 12 ] If all
guilt had been removed by one offering, there would have been no requirement for
subsequent offerings.
For the worshipers, once purified [if, because the, on account of, that the
worshippers, those who offered them, once purged, had, having, once been,
been once, once for all, cleansed].[ 13 ]
Would have had no more consciousness of sins [they would, should, having,
no longer, no longer have, any, no further, conscience of sin].[ 14 ] However,
continuous sacrificing was done under the OT Law, it brought continuous
reminders of guilt. In Christ, when a sinner enjoys complete forgiveness the
conscience is clear.
10:3 But in those sacrifices there is a reminder of sins every year.
But in those sacrifices [but in these, these sacrifices].[ 15 ] OT sacrifices served
as reminders, not removers of sin. Every year when the Day of Atonement rolled
around, astute people of God were made to question just why another sacrifice
would be necessary the next year for the same sins.
There is a reminder of sins every year [there was a calling to mind, a
remembrance, a remembrance made, again made, of sin year after year, year
by year, yearly].[ 16 ] In various ways, the Hebrew writer makes it clear that the
annual remembrance of sins kept the conscience from becoming entirely clean and
clear.
10:4 For it is not possible that the blood of bulls and goats could take away
sins.
For it is not possible [for it is impossible, is incapable, could not].[ 17 ] There
you have it. It was beyond the realm of possibility for animal sacrifices to remit
sins. The Jews knew that the blood is the life and that they were to offer bloody
sacrifices. However, it is doubtful that many of them living under the Law of
Moses made the connection between the blood of the Messiah and eternal life.
That the blood of bulls and goats could take away sins [for blood of bulls
and of goats should take, of taking, away sins]. Bulls and goats were offered
monthly as well as more frequently for special sins (see chart OFFERINGS FOR
SPECIAL SINS at verse 1). On the Day of Atonement the high priest offered a
bull for himself and his household (Le 16:11-14). In addition to the scape-goat
that was released he slaughtered a goat for a sin-offering for the people (see Le
16:15; 20-22). Another goat was offered once a year on Pentecost.
Why would anyone think that the blood of bulls and goats could take away sins?
The reason may appear somewhat obscure but verses 5-8 will explain it. For the
time being, we can be sure of one thing. If it could have been so, God would
have spared His own Son the awful death on Calvary (see Joh 3:16). His wisdom
is so great that we trust Him, not only in this but in all things revealed. For
whatever reason, in God's mind, animal blood could never achieve ultimate
salvation (see chart OT SACRIFICES MADE NOTHING PERFECT at verse 1).
10:5 Therefore, when He came into the world, He said: "Sacrifice and
offering You did not desire, but a body You have prepared for Me."
Therefore [consequently, wherefore].[ 18 ] For reasons given above, we have
learned that the compelling motivation why the Savior "came into the world" was
because it was impossible that the blood of bulls and goats "could take away sins."
When He came into the world [when Christ cometh, coming, into the
world].[ 19 ] Christ is pictured by the Greek present tense as "coming" into the
world. He "is" born of a virgin for the specific purpose of dying on Calvary. He
comes to serve and to die.
To give His life was Jesus' great determination. His earthly destination was a
cross on a hill just outside the city wall of Jerusalem.
He said: Sacrifice and offering You did not desire [he saith, he says,
Sacrifices and offerings thou hast not desired, wouldest, willedst, want].[ 20 ]
Christ needed no sacrifice of bull or goat for any sins of His own because He had
none. The Hebrew writer implies that the thoughts he quotes from Psalm 40 were
voiced by the Son of God who eventually came to earth to suffer and die as a
sacrifice for the sins of the world. He intimates that OT Levitical offerings were
not really desired by Heaven. However, since Christ came to do the will of the
Father, He would willingly become a perfect sacrifice for sins.
But a body You have prepared for Me [but a body hast thou, thou hast,
prepared, didst thou prepare, but you prepared, me a body, a body for
me].[ 21 ] In the above quotation from Psalm 40, notice the expression, "My ears
You have opened."[ 22 ] In ancient times, when a slave voluntarily chose to serve
his master permanently, his owner took him to the door post and pierced his ear
with an awl (Ex 21:6). Jesus took upon Himself the form of a bond-servant (Php
2:7). He chose to serve His heavenly Father forever, not only by being born of
a virgin but being nail-pierced on the cross. He "opened His ears," an allusion to
the ear-piercing of a slave. Were His ears literally pierced by the crown of
thorns? We know that He became as a slave and became obedient unto death. In
a secondary sense, God "prepared" His body as He was raised from the tomb. It
is generally thought that His body was later changed for His ascension into heaven.
In burnt offerings and sacrifices for sin [with whole burnt offerings, and sin
offerings, sacrifices for sin].
You had no pleasure [thou hast taken, thou hadst, hast had, tookest, no
pleasure, you were not pleased]. Even when sincerely offered, OT sacrifices did
not please God sufficiently for Him to grant remission of sins. In addition many
shoddy sacrifices were offered to Him (see Mal 1:8, 13; chart OT SACRIFICES
MADE NOTHING PERFECT at verse 1).
Then I said, Behold, I have come [then said I, Lo, I come, am come].[ 23 ]
These prophetic words from Psalm 40 picture Christ speaking to the Father. Some
versions have completely omitted a translation of "Behold."[ 24 ] Christ was saying
to the Father, "Behold!" Then He added that He has come to do God's will, that
is, to sacrifice His own life.
In the volume of the book [in the roll of the book].[ 25 ] Many say that the OT
writings were on scrolls rolled up. Such was the ancient manuscript of Isaiah that
the writer has examined at Jerusalem. The particular Scripture quoted here (Ps
40:7-9) was in a roll that contained that psalm. That passage was written about
Christ.
It is written of Me-- to do Your will, O God [as it is written of me, to do thy
will, to do, O God, thy will]. Many prophecies, including this one in Psalm
40:7, 8, were written of Jesus Christ (see chart SEVEN PLAIN PROPHECIES OF
CHRIST).
10:8, 9 Previously saying, "Sacrifice and offering, burnt offerings, and
offerings for sin You did not desire, nor had pleasure in them" (which are
offered according to the law), 9 then He said, "Behold, I have come to do
Your will, O God." He takes away the first that He may establish the second.
Previously saying [when he said above, above when he said, saying above,
having said before]. The Hebrew writer again alludes to the quotation from
Psalm 40. The present verse is basically a reiteration and condensation of thoughts
above (see notes on verses 5, 6).
Sacrifice and offering, burnt offerings and offerings for sin [sacrifices and
offerings and burnt offerings, whole burnt offerings, and sin offerings, and
sacrifices for sin, and offering, and those, for sin].
You did not desire [Thou hast neither desired, thou wouldest, willedst, not,
You did not want]. Why did God not desire nor take pleasure in the various
sacrifices and offerings made under the Law of Moses? Somehow animal
sacrifices did not atone for sins.
Nor had pleasure in them [neither taken, have, hadst, tookest, pleasure
therein] (see notes on verses 5, 6).
Which are offered according to the law [these, the which, being offered, by
the Law]. OT animal sacrifices and the OT Law are coupled together by the Holy
Spirit. Both the Law and the sacrifices were taken out of the way at the cross.
[10:9] Then He said, Behold, I have come to do Your will, O God [then he
added, said he, hath he said, Lo, I come, am come, to do thy will, O God][ 27 ]
(see chart CHRIST CAME TO DO GOD'S WILL).
He takes away the first [He abolishes, taketh away, the first]. "The first" is
the OT Law, the Law of Moses including the Ten Commandments. It, along with
its animal sacrifices, was nailed to the cross and taken out of the way (Eph 2:15;
Col 2:14). After Jesus died and after the temple veil was torn from top to bottom,
the Law and its sacrifices were no longer valid in any sense of the word. Soon
many of the priests obeyed the gospel (see Ac 6:7). Nevertheless, some of the
unyielding Jewish priests kept on offering animals until about AD 70. James
Burton Coffman emphasized that the entire OT Law was taken away.
Christ took away more than the Levitical sacrifices.[ 29 ] He removed the entire
OT system of laws (see note on Heb 7:12). He had said:
He fulfilled the Law by keeping it perfectly. He fulfilled the Prophets by
accomplishing every Messianic detail. On the cross, He cried, "It is finished!"
(Joh 19:30). He had arranged the consummation of both the sacrifices and the
Law. He had fulfilled all the prophecies culminating in His death. He took the
Law out of the way by abolishing it.[ 30 ] Paul, when writing of himself and others
having been made alive and forgiven by Christ, referred back to Calvary and said:
That He may establish the second in order to establish the second].[ 31 ] The
"second" is Christ's law (Ga 6:2; 1Co 9:21). It is the NT with its better sacrifice
of Jesus who came to do the will of the Father. The will of God for Christians is
revealed in the NT. That will is the law of faith (Ro 3:27), the perfect law of
liberty (Jas 1:25) and the doctrine of Christ (2Jo 9).
10:10 By that will we have been sanctified through the offering of the body
of Jesus Christ once for all.
By that will [and by that, by which, the which, according to his, will].[ 32 ]
The "will" sanctifies (Joh 17:17). Robert Milligan perspicaciously[ 33 ] observed:
Through the offering of the body of Jesus Christ.[ 37 ]
Once for all[ 38 ] (see charts ONCE FOR ALL OFFERING OF CHRIST A and
B).
10:11 And every priest stands ministering daily and offering repeatedly the
same sacrifices, which can never take away sins.
And every priest [every priest].[ 39 ] The OT priests were divided into twenty-four courses (1Ch 24:4, 5; compare Lu 1:5; Josephus, Antiquities 7.14.7).[ 40 ]
Stands ministering daily [standeth daily, indeed standeth day by day, at his
service].[ 41 ] There were no chairs in the tabernacle. Levitical priests stood to
offer sacrifices. Christ, on the other hand, is seated at the right hand of God (see
note on verse 12).
And offering repeatedly [offering, repeatedly, often, oftentimes, the same
sacrifice].[ 42 ] The Levitical priests did the same things over and over again and
again (see chart TIRING WORK OF PRIESTS).
The same sacrifices.[ 43 ] Note the dreary, tedious, wearisome grind.
Which can never take away sins [the which can never take away sins, remove
sin].[ 44 ]
10:12, 13 But this Man, after He had offered one sacrifice for sins forever,
sat down at the right hand of God, 13 from that time waiting till His enemies
are made His footstool.
But this Man, after He had offered one sacrifice for sins [but he, but when
he, Christ, having offered a single sacrifice for sins]. The Priestly ministry of
Christ is contrasted to that of the Levitical priests. He died only once (Heb 9:27,
28). He offered only one sacrifice for sins (see also verse 14). The importance
of this summary of Jesus' sacrifice is beautifully expressed by the well-known
Lutheran scholar, R. C. H. Lenski:
Forever [for all time, in perpetuity].[ 46 ] The Jewish priests offered the same
sacrifices time after time (verse 11). Christ made one sacrifice for all time, for
ever.
Sat down at the right hand of God [he sat down on the right hand of God].
OT priests were never able to sit down to perform their bloody duties. To some,
their work must have seemed grisly and repulsive. Did some of them serve
nervously and uneasily? Were they in a hurry to finish and leave a tense work
situation? By contrast, Jesus finished His work on the cross, ascended and sat
down. He remains in the serenity of heaven.[ 47 ]
[10:13] From that time waiting [then to wait, henceforth, from henceforth,
the rest of the time, expecting].[ 48 ] From the time when Christ finished His
sacrificial work and sat down in heaven, he waits, "expecting."
Till His enemies are made His footstool [until his enemies be made, should
be made, be set for the, a, stool, of, for, his feet]. Instead of receiving the
reward of an eternal inheritance, he who rejects the blood of Christ can only look
forward to being the "footstool" of the Savior. This would be a great tragedy.
Not only that, but if a Christian turned back to Judaism, he would once again have
to rely on mere animal sacrifices. He would, in effect, have aligned himself with
those who cried out for the crucifixion of the Son of God. He would be one with
the enemies of Christ. Consider the awful suffering and death awaiting many of
them in the destruction of Jerusalem when untold thousands of Jews perished by
starvation, famine, disease, sword and fire.
For by one offering [by a single offering]. The "one" sacrifice was Jesus
Himself (Heb 9:14).
He has perfected forever [he hath perfected for all time, in perpetuity].[ 49 ]
The Hebrew writer has demonstrated from the OT beyond debate that, under the
blood of the new covenant, men and women receive true and complete pardon that
lasts eternally (see Mt 26:28). The emphasis is upon "forever." The one sacrifice
of Christ is effective, full, absolute and everlasting. My comment here is not
intended to deny the possibility that a Christian can draw back to perdition (see
verse 38).
Those who are being sanctified [the, those that are, sanctified]. Those who
are sanctified are "perfected." They are the redeemed. They are the saved of all
ages (see charts THOSE BEING SANCTIFIED A and B).
10:15-17 But the Holy Spirit also witnesses to us; for after He had said
before, 16 "This is the covenant that I will make with them after those days,
says the Lord: I will put My laws into their hearts, and in their minds I will
write them," 17 then He adds, "Their sins and their lawless deeds I will
remember no more."
But the Holy Spirit also witnesses to us [whereof, and, but also, the Holy
Ghost beareth, bears, bears us, witness, is a witness of it to us]. The Holy
Spirit bears witness through the inspired word (2Ti 3:16, 17; 2Pe 1:20, 21). By
saying, "The Holy Spirit also witnesses" and "had said before," the Hebrew writer
implies that the Holy Spirit spoke through Jeremiah the prophet (see chart
WITNESS OF THE SPIRIT).
For after He had said before [for after saying, for after that, he hath said,
he had said before, what was said, for after saying]. What the Spirit says is the
inspired message of the Bible. The third person of the Godhead actually spoke
through the prophet. In the OT passage in Jeremiah, the prophet himself wrote
"says the LORD" four times (see Jer 31:31-34).
This is the covenant that I will make with them [this is the covenant I, which
I, will establish towards them]. Once more the Hebrew writer refers to Jeremiah
31:31-34 in order to show that the will by which we are sanctified is none other
than the new covenant. Remember that Hebrews 10:1-18 recaps Hebrews 8, 9
(see chart LAW IN THE HEART at Hebrews 8:10).
After those days, says the Lord [saith the Lord, the Lord says]. By the
phrase "After those days," the LORD refers to the time after Jesus fulfilled God's
OT covenant and took it out of the way. After that great event the NT became
effective (see notes on Heb 9:16, 17).
I will put My laws into their hearts [giving my laws on, upon, their heart].
Christians who have God's laws in their hearts are those who sincerely want to
obey Him (see note on Heb 8:10).
And in their minds I will write them [and them also, and I will, also will I,
write them, on, and upon, their understandings, their mind]. Faith comes by
reading or hearing the word, the gospel (Joh 20:30, 31; Ro 10:17). All who
become Christians by faith have some knowledge of God. They have obeyed from
the heart (Ro 6:17). They have an inner desire to do the Lord's will in
everything.
[10:17] Then He adds, Their sins and their lawless deeds [then saith he, says
also, And their misdeeds, iniquities, lawlessnesses]. "Then He adds" introduces
an additional part of the quotation from Jeremiah 31. The words are omitted from
my Greek text in Hebrews 10:17. Nevertheless, the words from Jeremiah 31 are
important. A glance back at Hebrews 10:14 will reveal that sanctification has to
do with being perfected. That is, the permanent forgiveness of sins. Contrast that
with the old Law. Under it there was a "reminder" of sins every year (see Heb
10:3).
I will remember no more [will I remember no more, never remember any
more, I will not remember again]. Under Christ, the sins and lawless deeds of
forgiven Christians are remembered no more! Contrast this with all other
religions, none of which have an effective sacrifice for sins.
10:18 Now where there is remission of these, there is no longer an offering for
sin.
Now where there is remission of these [where, but where, there is
forgiveness, remission, of these is]. Under the new covenant, "remission" of sins
is given at the point of baptism into Christ (see Ac 2:38; Ro 6:3, 4; Ga 3:27; 1Pe
3:21). They are forgiven forever.
There is no longer an offering for sin [there is no more any offering, a
sacrifice, for sin]. After Christ offered Himself for every sinner (see Joh 1:29),
the need for the work of Levitical priests ended. He brought complete
forgiveness. There is no longer any purpose at all to be served by continuing the
sacrificing of animal. Those offered by Levitical priests would never even make
one worshipper perfect. Looking from another standpoint, there is no additional
offering for sin in God's plan. Neither can substitute offerings by heathen priests
avail. The so-called "sacrifice of the mass" effects nothing.[ 50 ] The offering of
Christ was final, complete and efficacious and quite wonderful!
The words of Heb 10:18 are beautiful words, wonderful words, wonderful words
of life. They abundantly display the tenderness of the heart of God. Salvation is
not by human merit. Sinners are bought with a price--the precious blood of the
cross.
This brings to an end the first section of Hebrews (see charts HEBREWS 10
OUTLINE at Heb 1:1; ENCOURAGEMENT AND WARNING [OUTLINE OF
HEB 10:19-39]).
10:19-22 Therefore, brethren, having boldness to enter the Holiest by the
blood of Jesus, 20 by a new and living way which He consecrated for us,
through the veil, that is, His flesh, 21 and having a High Priest over the house
of God, 22 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.
Therefore, brethren [then, brethren]. "Therefore" begins a new section of the
Hebrew letter. The new section is called the "hortatory" part of the epistle.[ 51 ]
Even if some of the original readers of the Hebrew epistle were on the verge of
turning back into Judaism, they were all affectionately known as "brethren."
Having boldness [since we have confidence].[ 52 ] Every Christian should
understand and appreciate the accessibility of the most holy place (heaven) and
have corresponding appreciation and joyful courage in approaching God.
To enter the Holiest [for entering into the sanctuary, holy place, holy of
holies].[ 53 ] Another version renders the Greek HAGION holy as "Most Holy
Place" because contextually it refers to heaven (see note on Heb 9:25).
By the blood of Jesus.[ 54 ] It is implied that, in heaven, Christ offered Himself.
He entered with blood that was "His own" (Heb 9:25; see chart BLOOD OF
JESUS).
[10:20] By a new and living way which He consecrated for us [the new and
living way, by the way, new and living way, that he has opened, dedicated,
has dedicated, hath consecrated, for us].[ 55 ] The old earthly way into the most
holy place was for the high priest alone. That seldom-trodden path led into a
mysterious room. To the people, it was veiled and obscure. For the Jewish
populace the unworn path was no way at all. A curtain blocked its doorway (see
Heb 9:8). By contrast, the new and living way leads to glory. It is heaven's entry
and its only one. It is fresh and clean. While the Hebrew letter was being
written, it had been only recently consecrated, dedicated, inaugurated and opened.
Why is it "living"? Because of the Christ who opened it is living. He is the living
One who is "alive forevermore." He is "the way, the truth and the life" (Joh
14:6; compare Joh 1:4; 11:25; Ro 5:2). It is living because it leads to life eternal
(Heb 7:25). The risen Jesus said of Himself:
Through the veil [through the curtain].[ 56 ] The tearing of the temple veil
opened the way to the most holy place (Mt 27:51; Mk 15:38; Lu 23:45). The
rending of Christ's body revealed His true nature. A centurion was standing right
in front of the cross (Mk 15:39). He began glorifying God saying,
"Certainly this was a righteous Man!" (Lu 23:47). He, together with those with
him keeping guard over Jesus, upon experiencing the earthquake, were very
frightened. They said, "Truly this was the Son of God!" (Mt 27:54).
That is, His flesh [that is to say, through his flesh].[ 57 ] On earth, Christ took
on the form of a servant. His earthly body, like a veil, partly concealed His deity
(see Php 2:7). On crucifixion day, His with thorn-pierced head was torn. His feet
and hands were punctured with nails. His suffering flesh was like a torn curtain
through which He had to pass to re-enter heaven (see Heb 2:9-18; 5:7-9; 10:5-7,
10). The rending of His body on the cross opened the way to heaven by the
shedding of His precious blood.
[10:21] And having a High Priest [and by, and since we have, a great priest,
an high priest].[ 58 ] The priesthood of Christ is without equal. He is not merely
a High Priest, He is a great priest! He is great because He is Creator (Col 1:16).
He is great because He now rules as King as well as priest (Zec 6:13). He is
great because He has all authority (Mt 28:18). He is great because He is God the
Son (implied in Ac 20:28). He is great because His reign is in heaven (Heb 9:24).
He is great because He made a great sacrifice for sins (Heb 10:12).
Over the house of God.[ 59 ] Israel was once God's house (see notes on Heb 3:2,
5). Christians are now the house of Christ (Heb 3:6). Christ is over the church
(Eph 2:22, 23) which is the house of God (1Ti 3:15; compare Mt 16:18; chart
HOUSE OF GOD=THE CHURCH). When Jewish Christians understood this
they were greatly strengthened and influenced to remain steadfast.
[10:22] Let us draw near [let us approach].[ 60 ] "Let us draw near" is another
exhortation in the Hebrew letter (see Heb 4:16).[ 61 ] In the OT, the LORD was to
be reverenced by all those who came to Him. For example, in preparation for His
coming down to Mount Sinai, the people were to consecrate themselves for two
days and wash their garments (Ex 19:10). Nadab and Abihu, sons of Aaron,
offered strange fire and died before the LORD. By "doing their own thing" in
worship they failed to sanctify and honor Him (see Le 10:10).
Through Christ, Christians have access in one Spirit to the Father (Eph 2:18).
They draw near because of the work of the High Priest Jesus through whom they
find mercy and grace (Heb 4:16). With the "better hope" they draw near (Heb
7:19).
Nearness to God has inspired several well-known hymns. Among them are
"Near to the Heart of God," "Nearer My God, to Thee," "Nearer, Still Nearer,"
"Near the Cross," "Nearer the Cross" and "I Am Thine, O Lord," a verse of
which follows:
With a true heart.[ 62 ] A true heart is one that loves the truth and renounces
false doctrine (1Th 5:21; 2Th 2:10). It is a heart that trusts and obeys (see note
on Heb 11:6). When Hezekiah was mortally ill, Isaiah recorded his prayer in
which he said:
The sincerity of king Hezekiah was demonstrated by his bitter weeping. One
cannot enter the Most Holy Place (heaven) without a right attitude and sincerity
of heart. Some words that characterize the true heart of a Christian are assurance,
confidence, belonging, boldness, faith, fidelity, gladness, gratefulness, honesty,
hope, integrity, veracity and penitent humility.
In full assurance of faith [with fullness of faith].[ 63 ] "The fool has said in his
heart, 'There is no God'" (Ps 14:1; 53:1). On the other hand, an understanding
of the gospel brings full conviction (1Th 1:5; compare Joh 20:30, 31; Ro 10:17).
By perseverance and diligence in God's service, confidence, assurance and hope
may be fully developed.
The boldness of Christians to approach God is in Christ and through faith in
Him (Eph 3:12). Because of their hope they have boldness to approach Him (2Co
3:12, 13).
Having our hearts sprinkled from an evil conscience [having the hearts, with
our hearts, sprinkled clean, sprinkled as to our hearts, from a wicked
conscience].[ 64 ] When Levites were made priests, they were sprinkled with blood
from a sacrifice. Sprinkling the heart is the divine action of cleansing from sin.
The heart is cleansed by the blood of Christ (Heb 9:13, 14, 23, 25). It is
sprinkled clean with His blood when one is immersed into Christ in obedience to
Him (1Pe 1:2; compare Ac 22:16; Ro 6:3-6, 17, 18; Eph 5:26; Tit 3:5; 1Pe 3:20,
21; Re 1:5). It continues to be sprinkled with His blood as the Christian is
cleansed daily from his sins (1Jo 1:7).
And our bodies washed with pure water [and having our, and the, body,
washed, and washed as to our body, in pure water].[ 65 ] Before serving,
Levitical priests washed with water. That act typified obedience to the gospel in
baptism. All Christians are priests (1Pe 2:5, 9). They have been baptized (Ro
6:3, 4; Ga 3:27). They have had their sins washed away (Ac 22:16; Eph 5:26;
Tit 3:5; 1Pe 3:21). They offer up sacrifices of praise to God (Heb 13:15).
10:23 Let us hold fast the confession of our hope without wavering, for He
who promised is faithful.
Let us hold fast [let us hold].[ 66 ] Eternal salvation is conditional upon
faithfulness (Re 2:10). It is important to hold fast the confession of our hope (see
Php 2:12, 13; see chart HOLDING FAST).
Without wavering [that it waver not, unwavering].[ 68 ]
For He who promised is faithful [for he is faithful that promised, who has
promised]. The original readers of the Hebrew letter were assured that Christ is
faithful and dependable. Faithful Christians maintain "a full assurance of hope"
(Heb 6:11). They declare their hope as well as their faith. Their confession is the
"rejoicing" or "boast" of their hope (Heb 3:6). They confess their faith in Christ
(Mt 10:32, 33; Ro 10:9, 10). They confess the gospel of Christ (2Co 9:13).
They continue to make the good confession (1Ti 6:12, 13; see charts GOD WHO
PROMISED IS FAITHFUL A and B).
10:24, 25 And let us consider one another in order to stir up love and good
works, 25 not forsaking the assembling of ourselves together, as is the manner
of some, but exhorting one another, and so much the more as you see the Day
approaching.
And let us consider one another [let us consider one another].[ 69 ]
Consideration of others is a mark of love. It occurs in thought, prayer and
encouragement. It is expressed both by words and action.
In order to stir up [how to stir up, to provoke, for provoking].[ 70 ] Members
of the Lord's church care deeply for one another. They confirm their concern by
their actions.
Love and good works [to, unto, love and to good works].[ 71 ] Notice that love
is placed before good works. It stands behind them. Good deeds grow out of
love.
[10:25] Not forsaking [not neglecting].[ 72 ] NT Christians met together. They
held regular Sunday meetings (see Ac 2:42; 1Co 16:1, 2; compare Ps 118:22).
The apostles met with Christians on that day. Their participation gave "official"
approval to the practice. This is one reason assembling on the first day of the
week has been accepted as a divine directive. Christ meets with saints
everywhere. Those who absent themselves miss meeting with Him and receiving
His blessing.
The assembling of ourselves together [to meet together, our assembling, our
own assembling together].[ 73 ] The Holy Spirit had in mind the act of assembling.
This is suggested by His use of the word "manner," "custom" or "habit."
As is the manner of some [as is the habit of some, as the custom of some is,
is with some].[ 74 ] During times of persecution, a strong faith was required to be
seen assembling regularly with the saints (see Heb 10:32-34; 12:4). Weaker
Christians may have neglected or abandoned their assembling together. Some of
the Jewish Christians were tempted to give up church attendance altogether. That
would leave the impression that they had nothing to do with Christians or the
church. Their example would have a negative effect upon others who might be
considering obeying the gospel.
But exhorting one another [but encouraging one another]. "One another" is
not in the Greek but is appropriately supplied from verse 24. No church meeting
should ever be a discouragement because one purpose of assembling is to
encourage one another.
And so much the more [and all, and by so much, more].[ 75 ] At certain times
Christians rise to the occasion because much more encouragement may be
required. The ones encouraged may rise to greater service and themselves become
an encouragement to others.
As you see the Day approaching [as ye see the Day drawing nigh, near].[ 76 ]
The early Hebrew Christians did not see the resurrection day approaching.
Perhaps they did recognize that the day of Jerusalem's destruction was only a year
or so in the future. Christians who assembled regularly would be encouraged
according to Christ's instructions to flee to the mountains (see Mt 24:15, 16; Mk
13:14; Lu 21:20, 21).
It is good for believers to invite and encourage one another as they see each
Lord's day approaching (see Ac 2:42; 20:7; 1Co 11:23-26; 16:1, 2). A few Bible
students see in this verse an allusion to the day of death that comes to all.
Whatever day one thinks is right, encouraging needs to be done.
10:26, 27 For if we sin willfully after we have received the knowledge of the
truth, there no longer remains a sacrifice for sins, 27 but a certain fearful
expectation of judgment, and fiery indignation which will devour the
adversaries.
For if we sin willfully [for where we sin deliberately, willingly continue to
sin].[ 77 ]
After we have received the knowledge of the truth [after receiving, after that
we have received, the full knowledge of the truth].[ 78 ]
There no longer remains a sacrifice for sins [there remaineth no more
sacrifice, any sacrifice, there is no sacrifice left, for sins].[ 80 ] The OT sacrifices
had been abolished. The sacrifice of Christ "once for all" is the only one that
remains (see Ro 6:10, Heb 7:27; 9:12; 10:10). When one rejects that by willful
sinning, no sacrifice for sins remains.
[10:27] But a certain fearful expectation of judgment [but only a fearful
prospect, looking for, of judgment].[ 81 ]Lest some think a backsliding Christian
need not be concerned, the Hebrew writer boldly calls attention to the day of
judgment. The ordeal of judgment is something to be greatly feared. Willful
sinners are terrified by it.
And fiery indignation [and a fury, and a fierceness, and heat, of fire].[ 82 ]
Isaiah's song about his trust in God's protection describes the fiery destruction
of God's enemies, saying in part:
The country in which we live needs a revival of fiery preaching. Preaching that
fails to sound the alarm like Jesus and the Hebrew writer is nearly worthless (see
Eze 3:18-21; 33:7-9; Ac 20:31; 1Co 4:14; 1Th 5:14). Some modern preachers
seem to think weak and "positive" sermons will build up the church. They may
make people feel good but what if they need to be warned against hell?
Which will devour the adversaries [about to, which shall, consume, the
adversaries].[ 83 ] If the Hebrew writer is speaking of the destruction of Jerusalem,
he alludes to the unbelieving Jews as adversaries. They had certainly been
adversaries of Christ as well as the apostles (see 1Th 2:14-16). On the other hand,
any who oppose Christ or the gospel are adversaries.
10:28 Anyone who has rejected Moses' law dies without mercy on the
testimony of two or three witnesses.
Anyone who has rejected Moses' law [he that, a man that, despised, hath set
at nought, disregarded, violated, the law of Moses].[ 84 ] One who abandons
Christ for the OT system (or for atheism or for any man-made religion for that
matter) should realize that there is left for them no sacrifice for sins. OT
sacrifices carried on during the church age do not count. If one rejects the Savior,
he repudiates the only true sacrifice for sins ever to be given.
Dies [dieth, died].[ 85 ] The Law demanded the death penalty for several sins (see
charts OT CAPITAL PUNISHMENT; DEATH PENALTY UNDER OT LAW A
and B).
Without mercy [without compassion].[ 86 ]
On the testimony of two or three witnesses [under, on the word of, on the
basis of, two or three witnesses].[ 87 ] The requirement of two or three witnesses
is both an OT and a NT principle (see Jos 7:3; 2Ki 9:32; Isa 17:6; Mt 18:16, 20;
2Co 13:1; 1Ti 5:19; chart WITNESSES UNDER OT LAW).
10:29 Of how much worse punishment, do you suppose, will he be thought
worthy who has trampled the Son of God underfoot, counted the blood of the
covenant by which he was sanctified a common thing, and insulted the Spirit
of grace?
Of how much worse [how much sorer].[ 88 ]
Punishment.[ 89 ] The Hebrew writer considers punishment under the new
covenant to be much more severe than a death sentence without mercy under the
Law. Those who minimize or deny the teaching of punishment for sinners in the
NT age are themselves deserving of punishment for changing the word of God
(please study Re 22:18, 19).
Do you suppose, will he be thought worthy [do you think, think ye, suppose
ye, will be deserved, he will deserve, shall he be judged worthy].[ 90 ] One who
sins willfully is "thought worthy" of his punishment. He deserves it.
Who has trampled the Son of God underfoot [by the man who has spurned,
who hath trodden underfoot the Son of God]. Turning from Christ to go back
into the world or to a Christless religion is equal to trampling the dear Savior
underfoot.
Counted the blood of the covenant by which he was sanctified [and hath
esteemed, and who considers, the blood of the covenant in which, whereby,
wherewith, he has been sanctified].
A common thing [an unholy thing, common, profaned]. To leave Christ is
to leave the only means of salvation (see Ac 4:11, 12).
And insulted the Spirit of grace [and outraged, has, hath, insulted, done
despite unto, the Spirit of grace] (see chart INSULTING THE SPIRIT).
10:30 For we know Him who said, "Vengeance is Mine; I will repay," says
the Lord. And again, "The Lord will judge His people."
For we know Him who said [for we know him that, that hath, said].[ 91 ] Both
the Hebrew writer and his readers knew full well that God had made a statement
about His vengeance.
Vengeance is Mine [vengeance belongeth unto me, to me belongs vengeance,
the right to punish is mine].[ 92 ] Use is made of part of one of Moses' sermons,
more fully given as follows:
Paul[ 93 ] referred to the same OT passage when he wrote:
I will repay, says the Lord [I will recompense saith the Lord].[ 94 ] Turning
away from Christ will be punished in kind. That is, God will turn His face away
from the sinner. Even so, there is forgiveness for those who can and will come
back to Him in true repentance. "Says the Lord," omitted from some manuscripts,
adds authenticity to the quotation from Deuteronomy 32.
10:31 It is a fearful thing to fall into the hands of the living God.
It is a fearful thing [it is a terrifying thing].[ 95 ]
To fall into the hands of the living God [falling into the hands of the living
God].[ 96 ] When one falls away from God, he falls into His hands.
After David sinned by numbering Israel, he pleaded:
Even so, 70,000 men from Dan to Beersheba died (2Sa 24:15). In spite of His
great mercy, it is dreadful and terrifying to fall into God's hands for punishment.
10:32-34 But recall the former days in which, after you were illuminated, you
endured a great struggle with sufferings: 33 partly while you were made a
spectacle both by reproaches and tribulations, and partly while you became
companions of those who were so treated; 34 for you had compassion on me
in my chains, and joyfully accepted the plundering of your goods, knowing
that you have a better and an enduring possession for yourselves in heaven.
But recall the former days in which [but remember, call to mind, to
remembrance, those, earlier days]. Exactly how far into the past the "former
days" went is not known. However, the church could not have been established
more than 40 years when the Hebrew letter was written. The Jerusalem
persecution against Christians that was endorsed by the Sanhedrin began very soon
after the Pentecost of Acts 2 with a great wave sweeping over the church after the
stoning of Stephen. Several years later, in AD 64, Nero began using the
Christians as a scapegoat for the great fire in Rome. Hundreds of Christians were
murdered by his authority.
After you were illuminated [when, in which, after ye, having been
enlightened].[ 97 ] Being "illuminated" or "enlightened" refers to entrance into the
kingdom of light (Col 1:13). It is synonymous with being baptized into Christ (see
note on Heb 6:4).
You endured a great struggle [ye endured, in which you endured, a hard,
conflict, fight, much conflict].[ 98 ] At Jerusalem, Stephen was stoned to death.
Christians were scattered (Acts 8:1). James was killed by Herod. Later, the high
priest Ananus had James the Less martyred.
With sufferings [of afflictions].[ 99 ] Sufferings of many kinds were expected by
early Christians (see Mt 5:11; 10:22, 39; 19:;29; Ro 8:17, 36; 2Co 1:7; 11:23;
Php 3:10; 2Ti 2:12; Jas 5:10; 1Pe 2:20; 3:14; 4:16; 5:10). Only a part of the
great struggle with sufferings is reflected in their being made "a spectacle."
[10:33] Partly while you were made a spectacle [sometimes, on the one hand,
being, by being, when, whilst, ye were, made a gazingstock, a public display,
being publicly exposed].[ 100 ] On the cross, Christ was made "a public spectacle."
Likewise, Paul said the apostles were made a public spectacle.
Both by reproaches and tribulations [to, in, abuse, insults, and affliction,
afflictions].[ 101 ] Early Christians were insulted and abused. They suffered
physically due to the violence of militant unbelieving Jews, Romans and possibly
others.
And partly while you became companions of those [and sometimes, and on
the other, being, by being, whilst, when, ye becoming, partakers, partners,
with, to, them].[ 102 ] In the first century, the unity of believers was so great that
loyalty to each other during persecution was expected.
Who were so treated [that were living like this, so used, passing through
them].[ 103 ] The reference is to those who became a public spectacle. Jews who
obeyed the gospel were ridiculed (or often worse) by their relatives and friends.
Christians stood up for each other during the difficult times.
[10:34] For you had compassion on me in my chains [you, for ye both,
sympathized, had sympathy for, of, me in my bonds, with prisoners, the
prisoners, those in prison, them that were in bonds].[ 104 ] A textual variation
accounts for the differences in translation: "Me in my bonds" or "Them that were
in bonds."
And joyfully [and you cheerfully, and with joy].[ 105 ] Jesus warned the
disciples that they would suffer.
Early Christians followed the example of the apostles who, with backs bleeding,
rejoiced when suffering shame for the Lord.
Accepted the plundering [took, you accepted, the spoiling, the plunder, the
seizure].[ 106 ] An OT example of seizure of property is the murder of Naboth by
Jezebel and Ahab in order to take over his vineyard (1Ki 21). During times of
severe persecution, property was confiscated or destroyed. In the first century,
when a Jew became a Christian his relatives regarded him as dead. He was
disinherited and his property "legally" seized.
Of your goods [of your property, possessions].[ 107 ] Many of the Jerusalem
Christians wisely began to sell everything before it was seized and gave the money
to the Lord (see Ac 2:45; 4:34, 35). Those who did not had their goods
confiscated.
Knowing that you have a better [since you knew that you yourselves had,
knowing in, of, yourselves that ye have for yourselves, a better].[ 108 ] The
persecutors who took over the possessions of the saints got the worse bargain.
The Christians had a better, eternal possession with the Lord.
And an enduring possession [substance, and an abiding one, enduring
substance, one that is permanent].[ 109 ] Words like "eternal," everlasting,"
"heavenly" and "forever" describe the home that Christ has gone to prepare for the
saved ones (see Joh 14:2, 3). Generous Christians laid up treasures in heaven (see
Mt 6:20; 19:21; Lu 12:33; 1Ti 6:19).
For yourselves in heaven [in heaven]. There is some manuscript evidence that
"in heaven" ought to be in the Bible. The words are carried in the KJV and NKJV
but not in several other versions.
10:35 Therefore do not cast away your confidence, which has great reward.
Therefore do not cast away [so do not throw away, cast not away therefore].
An allusion may be made here to the practice of cowardly soldiers discarding their
shields and turning their backs to the enemy.[ 110 ] A Christian has eternity to lose
by casting aside his faith (see verse 34). He can make no greater mistake than to
cast aside his shield of faith and helmet of salvation (see Eph 6:11-18; chart
CONFIDENCE PROMOTED).
Your confidence [your boldness][ 111 ] (see note on Heb 3:6).
Which has great reward [which hath a great, great recompense of,
reward].[ 112 ] The eternal heavenly reward for faithful children of God is great
beyond imagination.
10:36, 37 For you have need of endurance, so that after you have done the
will of God, you may receive the promise: 37 "For yet a little while, and He
who is coming will come and will not tarry."
For you have need of endurance [for ye have need of patience].[ 113 ]
So that after you have done the will of God [that, in order that, you may do,
having done, after ye have done, after doing, the will of God]. Doing the will
of God is equivalent to obeying Him (see Heb 5:9). It is His will that every
accountable person become a Christian and not only that but that each Christian
remain faithful in His service to the very end of life, even if that had to be by
martyrdom (see note on Re 2:10).
You may receive the promise [and receive, ye might receive, what is
promised].[ 114 ] The promise in the present verse is an eternal inheritance (Heb
9:15) or eternal life (1Jo 2:25). If one casts away the confidence that leads to
heaven, he loses everything.
[10:37] For yet a little while [in, yet, a very little while].[ 115 ] The same
expression is used in the Greek Septuagint in Isaiah 26:20 where it is translated
"a little moment" [footnote, literally, moment]. The phrase "a little while" or "a
very little while" from Haggai 2:6 rules out the interpretation that this is the final
coming of Christ to judge the world. The final coming was far too distant. In the
present century, it easy to see that. Many believe that the Holy Spirit alludes to
Christ's figurative coming in judgment upon Jerusalem in AD 70.
In the book of Hosea, a "little while" turned out to be several years. Hosea
began prophesying about 746 BC. The northern kingdom went into captivity about
twenty-four years later.
Although the exact date is uncertain, it is thought that Habakkuk prophesied
about 605 BC. If so, Judah was taken captive some nineteen years later. God
used the Chaldeans (Babylonians) to punish His own people who had become
apostates. They were guilty of plundering and violence (Hab 1:3). They had
ignored God's Law. Justice was not upheld (Hab 1:4). Although there was a
brief delay, God promised that their punishment would be soon coming.
And will not tarry [and not delay, shall not delay]. Evidently the Hebrew
writer alludes to the vengeful coming of Christ to destroy Jerusalem in AD 70
which may have been a year or, at most a few years, in the future when Hebrews
was written. However, to each person in whatever era, death surely comes. The
end result to him or her is as significant as what will occur on judgment day.
Preparation ought to be made for that event.
10:38 "Now the just shall live by faith; but if anyone draws back, my soul has
no pleasure in him."
Now the just shall live by faith [but the just, my righteous one, will live by
faith]. "The just" or "My righteous one" is a child of God. A Christian must not
draw back but be bold and full of confidence to always be faithful to the Lord (Re
2:10; 22:14).
The Hebrew writer alludes to faithful saints, all who have been saved by the
gospel of Christ and remain faithful to Him. We may infer that "faith" is
faithfulness because the opposite of it is drawing back. Paul substantiates this
interpretation in his letter to the Galatians, where he quotes Habakkuk 2:6.
But if anyone draws back [and if he, any man, draw, shrink, shrinks,
back].[ 116 ] "Draws back" or "shrinks back" describes a person who was once a
faithful Christian but has apostatized.
My soul has no pleasure in him [my soul hath, will have, no pleasure, does
not take pleasure, in him].[ 117 ] God looks within a person in order to determine
whether he is pleasing to Him. In the above quotation from Haggai the prophet
says, "His soul is not upright within him" (Hab 2:4). Such a spirit cannot be
pleasing to God.
10:39 But we are not of those who draw back to perdition, but of those who
believe to the saving of the soul.
But we are not of those who draw back [but we are not of them that shrink
back, are not drawers back].[ 118 ] Throughout the book of Hebrews, by the
phrase "Let us" the writer has encouraged everyone to be faithful. He now
includes them among those called "we" who are not of the number who draw back
to perdition or destruction.
To perdition [and are destroyed, unto destruction].[ 119 ] "Perdition" or
"destruction" means that the person who draws back from Christ loses his eternal
soul.
But of those who believe [but of faith, but of them, who have, that have,
faith, that believe].[ 120 ] Faith in Christ is essential to the saving of the soul but
some of the readers of the Hebrew letter were on the verge of giving it up. Even
the weak ones had an opportunity to return to Christ, become strong in the faith,
and inherit eternal life.
To the saving of the soul [and keep their souls, unto saving, of the soul].[ 121 ]
In the present context, the soul is the inner person that returns to God at death (see
Ec 12:7; Mt 10:28; 16:26) The goal of every Christian should be the saving of
his own soul and, then, the souls of others.
Dear reader, are you among those who have confident hope of eternal life? Or,
are you like some of the Hebrew Christians who were drawing back to perdition?
The door of mercy is still open to you if you will but return to the Savior in faith,
repentance and prayer (see Ac 8:22; notes on Heb 11; 1Jo 1:7-9).