Bible Commentaries
Hebrews 10

Verses 1-4

Heb 10:1-4

THE UTTER MORAL INEFFICACY OF

THE LEVITICAL OFFERINGS

Hebrews 10:1-4

Hebrews 10:1 ---For the law having a shadow, etc.—In this and the next fol­lowing paragraph, we have, as Alford justly observes, the leading thoughts of the whole section brought “together in one grand finale, just as in the finale of a piece of music, all the hitherto scat­tered elements are united in one effective whole.” But it is not a mere summary of the thoughts and arguments of the section, that is here presented. New thoughts are introduced, and others are set forth in a fuller and more attractive light. In the last para­graph, for instance, it is fairly implied though not categorically ex­pressed, that the blood of Christ and that alone “cleanses from all sin.” This thought the Apostle now proceeds to amplify and illus­trate still further, by showing in the first place the utter insuffi­ciency of the Levitical sacrifices. That they had no power to take away sin, he argues from the nature of the sacrifices themselves and the character of the services that were rendered under the Old Covenant. For the Law, he says, having a mere shadow of the good things to come, and not the very image of the things, can never, with the same sacrifices which they offer year by year con­tinually, perfect those who draw near [to God, by means of them]. The word shadow (skia) is used here metaphorically to denote that the Law, as a religious institution, was but a faint out­line, a mere symbolical adumbration of the good things of the Kingdom of Christ. And the word image (eikoi) means the true bodily shape which belongs to the things themselves; the essential form of the good things, in contrast with the shadowy representa­tion of them as given in the Law. In the Gospel, we have both the image (eikon) and the essence (hupostasis) : but in the Law we have nothing more than a mere unsubstantial shadow of them. And hence the Law had no power to take away sin; nor could it make any one perfect, except in a mere civil and symbolical sense.

Hebrews 10:2 ---For then would they not have ceased to be offered?—If these bloody sacrifices had been really efficacious in taking away the sins of the people, there would of course have been no need of repeating them with reference to the same sins; because, as our au­thor says, the worshipers having been thoroughly cleansed once for all, would have no more consciousness of sins so forgiven. A debt that has been once fairly and fully cancelled, is not to be paid a second time. If a disease has been once thoroughly eradicated from the system, there is no further need of medicine. And just so, if a sin is once effectually blotted out, it is remembered no more.

Hebrews 10:3 ---But in those sacrifices there is a remembrance again made of sins every year.—For special sins, the Law required special of­ferings. “If any soul sin through ignorance,” said God to Moses, “then he shall bring a she-goat of the first year for a sin-offering. And the Priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him.” (Numbers 15:27-28.) See also Leviticus 4:3 Leviticus 4:14 Leviticus 4:23 Leviticus 4:28. Besides these special of­ferings, others were offered daily (Exodus 29:38-46) ; weekly (Numbers 28:9-10) ; monthly (Numbers 28:11-15) ; and yearly at each of the three great festivals (Leviticus 23). But nevertheless on the tenth day of the seventh month, all the sins of the past year were again called into remembrance; and an atonement was made, first for the sins of the Priests (Leviticus 16:11-14), and then for the sins of the people (Leviticus 16:15). Nor did even these sacrifices offered on the Day of Atonement, suffice to cover the sins of the worshipers, as any one may see from the following ordinance relating to the scape goat. “And when he [Aaron] hath made an end of reconciling the Holy Place and the Tabernacle of the congregation, and the altar, he shall bring the live goat; and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities into a land not inhab­ited ; and he shall let go the goat in the wilderness.” (Lev. 16: 20­22.) Thus it appears that what all the sacrifices of the year could not accomplish, was symbolically effected by the goat, on whose in­nocent head were laid the sins of the nation for the whole of the preceding year, to be borne away by it into a land of separation: ‘‘the Holy Spirit this signifying,” that in due time Christ would, in like manner, bear away on his own person all our sins into a state of everlasting oblivion.

Hebrews 10:4 ---For it is not possible, etc.—Why not? Who can fully and satisfactorily answer this question? The fact is clearly and cate­gorically stated by the Spirit that “searches all things, yea even the deep things of God.” And some of the reasons are plain and obvi­ous enough. It may be alleged, for instance, that every sinner is under condemnation; and that something is necessary in order to his redemption. And, furthermore, it may be shown that the sin­ner has really nothing to offer as a ransom for his soul: “for,” says God, “every beast of the forest is mine, and the cattle upon a thou­sand hills.” (Psalms 50:10.) All this, and much more, may be truthfully urged in support of the Apostle’s declaration. But until we can estimate aright the exceeding sinfulness of sin and the just claims of the Divine Government on the sinner, I am inclined to think that all our speculations on this matter must fall short of a true and full solution of the question. It becomes us, therefore, to receive humbly and implicitly, as a matter of faith, what reaches far beyond the narrow limits of our speculative philosophy. That these sacrifices were of Divine appointment, is, of course, conceded by all who believe the Bible to be the inspired Word of God; and that they served to secure for the Israelites symbolical forgiveness, and, as a consequence of this, continued membership in the sym­bolical Church of the Old Covenant, is also equally obvious. But beyond this, they only served to direct the minds and hearts of the people to “the Lamb of God that taketh away the sin of the world.”

Commentary on Hebrews 10:1-4 by Donald E. Boatman

Heb 10:1--For the law having a shadow of the good things to come

Law shadowed the gospel. Aaron shadowed the Christ. Levitical sacrifices shadowed the Lamb of God. Purification in the Old Testament pictured complete redemption in Christ. Earthly Canaan pictured the heavenly rest. The tabernacle pictured the church.

Heb 10:1--not the very image of the things

It was a simple representation. The gospel is the image or thing itself. An artist first draws a shadowy picture, then fills in with color. So, the law is a foreshadow of the gospel age.

Heb 10:1--can never with the same sacrifices year by year

There were yearly sacrifices, Leviticus 23, and these were performed in the same manner by priests who were subject to death and had to be succeeded. The blood of Christ had been shed, which the old sacrifices pictured, but the Jews did not see that they were done away.

Heb 10:1--which they offer continually make perfect them that draw nigh

No perfection existed in the old, yet the Jews accept these sacrifices in place of the perfect sacrifice. The Jews must quit drawing nigh unto the old, and must approach the new.

a. Hebrews 10:22 tells how to draw nigh.

b. James 4:8 holds a promise to those who draw nigh.

c. Hebrews 10:38-39 shows danger in not drawing nigh.

Heb 10:2--else would they not have ceased to be offered? because the worshippers, having been once cleansed would have had no more consciousness of sins

Repetition would not have been necessary if results were obtained, A debt cancelled does not need a repeated payment, Sacrifices made them conscious of sin, not free from it.

A person needs cleansing in order to escape a consciousness of sin.

a. It can be done. Acts 22:16.

b. Romans 6:1-6 pictures death to old sins and the sinner.

Heb 10:3--but in those sacrifices there is a remembrance made of sins year by year

Note the word is “remembrance”—not remission.

a. There were special offerings: Numbers 15:27-28; Leviticus 4:3; Leviticus 4:14; Leviticus 4:23; Leviticus 4:28.

b. There were daily ones: Exodus 29:38-46.

c. Weekly ones: Numbers 28:9-10.

d. Monthly: Numbers 28:11-15.

e. Yearly at three great festivals.

With the Christian there is forgiveness immediately upon repentance because of the one great sacrifice.

Heb 10:4--for it is impossible that the blood of bulls and goats should take away sins.

Let this verse answer the question, “Were the sacrifices able to cleanse from sin?”

a. They were to make atonement, yes, but only as performed by faith, at last to be made final in the blood offering of Jesus.

b. See Romans 4:25 : “—delivered up for our trespasses—“ This shows that Christ’s sacrifice is the one great sacrifice. Let the Jew turn from the impossible sacrifices to the possible sacrifice.

Study Questions

1700. What is the law likened to? Would your explanation please a Seventh Day Adventist?

1701. Was “shadow” a general word or a specific one?

1702. What is meant by “shadow”?

1703. It was to foreshadow good things. What were the good things?

1704. What did the law shadow?

1705. What did Aaron foreshadow?

1706. What did purification precede?

1707. What did the earthly Canaan represent?

1708. What did the tabernacle picture?

1709. How can you best define or explain “shadow”?

1710. Is it the same idea as “image” in the next phrase?

1711. Do you think that a good illustration of “shadow” would be the artist’s first sketch before the actual oil painting?

1712. What does verse one say about the futility of the old law?

1713. Why did God have them do it, if year after year it could not remove sin?

1714. What is meant by “which they offer continually”?

1715. Who is referred to as drawing nigh?

1716. What did they draw nigh to?

1717. How can we draw nigh to the “good things”? Cf. Hebrews 10:22; James 4:8; Hebrews 10:38.

1718. Is this first phrase an affirmation or a question?

1719. What is the implied answer?

1720. Would repetition have been necessary if they could have achieved perfection?

1721. Did their sacrifices free their conscience?

1722. Does the Lord’s Supper also disturb our conscience?

1723. How do the Lord’s Supper and the Jewish sacrifice compare in this respect?

1724. How does baptism into Christ compare with Jewish sacrifices in regard to conscience? See Acts 22:16; Romans 6:1-6.

1725. This verse uses the expression “once cleansed.” If they were cleansed by one sacrifice, why did their conscience trouble them?

1726. Is it answered in Hebrews 10:3?

1727. Is the word “remembrance synonymous with “remission”?

1728. Does “year by year” refer to the three great yearly sacrifices?

1729. How often did they have sacrifices?

1730. What were the daily sacrifices for? See Exodus 29:38-46.

1731. Were there sacrifices of a less frequent nature? See Numbers 28:9-10.

1732. Were there sacrifices less frequent than weekly ones? See “monthly”—Numbers 28:11-15.

1733. What advantage does the Christian have?

1734. If we have to observe communion each week for forgiveness, is our condition the same?

1735. What sins do we remember at communion time?

Verses 5-18

Heb 10:5-18

THE ALL-SUFFICIENCY OF THE ONE

OFFERING OF CHRIST SHOWN

(1) IN ITS FULFILLING THE

WILL OF GOD, AND

(2) IN ITS PROCURING FOR ALL

THE FAITHFUL, FREE, FULL,

AND ABSOLUTE FORGIVENESS

Hebrews 10:5-18

Hebrews 10:5 ---Wherefore when he cometh into the world,—That is, since it is now manifest that the Levitical sacrifices had no power to take away sin, and since, therefore, a better sacrifice was needed for this purpose, Christ on coming into the world as God’s chosen minister to redeem it, says :

Hebrews 10:5 ---Sacrifice and offering thou wouldest not, etc.—This citation is from the fortieth Psalm, and has reference primarily to David as a type of Christ; and secondarily to Christ himself as the anti­type. See notes on 1:5. In the first part of this Psalm, David praises God for deliverance from his persecutors, as well as for many other tokens of Divine grace. And then with an earnest de­sire to serve God and to do his will, he says, Sacrifice and offering thou hast not desired; ears hast thou digged out for me: burnt- offering and sin-offering thou hast not asked. Then said I, Lo, I come [I bring myself as a sacrifice] (in the volume of the book it is written of me) ; to do thy will, O my God I have delighted, and thy Law is in the midst of my bowels. In this remarkable utter­ance of David, we have clearly set forth the utter insufficiency of the legal sacrifices to accomplish the will of God; and also Christ’s purpose to do this by the sacrifice of himself.

The general meaning of the passage then is plain enough. But how is the Greek rendering of our text, “a body hast thou pre­pared me,” to be reconciled with the Hebrew, “ears hast thou digged out for me?” It will not do to say with some that our au­thor follows the Septuagint Version, without regard to the exact meaning of the passage. He never does this. When the Septua­gint expresses correctly the meaning of the original, he then com­monly quotes from it; otherwise, he either so modifies the render­ing as to make it correct, or he gives us a new translation of the Hebrew. Even in the few lines which are here cited, there are several slight departures from the Septuagint; but in the clause which we have now under consideration, he follows the Septuagint exactly; no doubt because it expresses exactly the mind of the Spirit.

But how is this? To the careless and superficial reader, there may at first seem to be no connection between digging out, or thor­oughly opening the ears of any one, and providing a body for him. But the thoughtful reader will at once see that, in the case of Christ, the two expressions are nearly equivalent, and that the lat­ter differs from the former chiefly in this: that it is rather more specific and expressive. To dig out the ears of a person means simply to make him a willing and obedient servant. (Ex. 21:6.) But in order to so qualify Christ as to make him a fit servant for the redemption of mankind, a body was absolutely necessary. Without this, there could have been no adequate sacrifice for sin, and without an adequate sacrifice, there could have been no suit­able atonement, and without an atonement, the claims of Divine Justice could not have been satisfied, and without this, the will of God could never have been accomplished in the redemption of mankind. The Greek, therefore, though not an exact translation of the Hebrew, is nevertheless in perfect harmony with it, plainly indicating that both come from the same fountain of Divine inspi­ration. The only question of doubt, then, is simply this: Whence did the translators of the Septuagint obtain the specific idea which they have here so happily expressed? Or in other words, How came they to put such a construction on the original Hebrew? To me it seems most probable that they simply followed the current interpretation of the passage, as it had been explained by the an­cient prophets. See 1 Corinthians 14:1-4, and 1 Peter 1:10-12.

Hebrews 10:6 ---In burnt offerings, etc.—This is but an echo of the sentiment expressed in the preceding verse, making with it a sort of Hebrew parallelism, in which “burnt offerings and sacrifices for sin” are made to correspond with sacrifices and offerings in general. Together, the two verses express with great emphasis the utter insufficiency of the Levitical sacrifices to accomplish the will of God in the redemption of mankind. For the law of the burnt offerings, see Leviticus 1:1-17, and for that of the sin offerings, see Leviticus 4:1-5. The former was so called because it was wholly consumed on the altar, but the latter received its name from its having always special reference to sin and to the sin-offering of Christ. The former was instituted immediately after the fall of man, and in con­nection with the meat offering it constituted an important part of the Patriarchal worship. But the sin offering was instituted after the giving of the Law. It is first mentioned in Exodus 24:14.

Hebrews 10:7 ---Then said I, Lo, I come—The Septuagint rendering of this verse corresponds exactly with the Hebrew, and is as follows: Then said I, Lo, I come [to do thy will] : (in the volume of the book it is written of me) ; to do thy will, O my God, I have de­lighted. Our author, by omitting the latter part of the third clause, has changed in some measure the form of the whole verse, without affecting its meaning. He simply makes the phrase, “to do thy will" in the third clause, depends directly on “I come” in the first. The second clause is thrown in parenthetically.

It is manifestly David that speaks in the Psalm from which the Apostle makes this citation. But, as Delitzsch says, “he speaks in typically ordered words which issue, as it were, from the very soul of the Antitype, the Anointed of the future, who will not only be the King of Israel, but also the Captain of their salvation, as well as of that of the whole world.—David speaks; but Christ, whose Spirit already dwells and works in David, and who will hereafter receive from David his human nature, now already speaks in him.” See notes on 1: 5.

Hebrews 10:7 ---in the volume of the book it is written of me,—That is, in the roll or volume of the Law. “Anciently,” says A. Clarke, “books were written on skins and rolled up. Among the Romans they were called volumina from volvo, I roll: and the Pentateuch in the Jewish synagogues is still written in the same way. There were two wooden rollers; on one they rolled on, and from the other they rolled off, as they proceeded in the reading.” In the volume of the Pentateuch, which every king of Israel was required to transcribe and carry with him as a vade mecum (Deuteronomy 17:14-20), there is constant reference to Christ. Indeed, we may truly say of it, as John has said of the Apocalypse, “The testimony of Jesus is the spirit of the prophecy.’’ (Revelation 19:10.) This testimony is given not only directly in such passages as Genesis 3:15 Genesis 22:17 Genesis 49:10; Deuteronomy 18:18; but also indirectly in all the types and shadows of the Old Covenant.

Hebrews 10:8 ---Above when he said,—Our author now proceeds to explain and apply the foregoing prophecy, and for this purpose he quotes it again substantially in such a form as best serves to give point and energy to his argument. But in doing so, he wholly overlooks the type, and applies the words of the Psalm directly to Christ as their true and proper author. It is no longer David, but Christ himself who appears in front of the great drama of redemption, and who comes forward to do the will of God, by giving his own life for the salvation of the world. “Above,” (that is in the former part of the quotation,) “when he [Christ] saith, Sacrifices, and offerings, and whole burnt offerings, and offerings for sin, thou wouldest not, neither hadst pleasure therein; such as are offered according to the law.”

Hebrews 10:9 ---Then said he, Lo, I come to do thy will—The reader will observe that in the preceding verse the Apostle has thrown to­gether all the various kinds of Levitical offerings, no doubt for the purpose of making the contrast between them and the one offering of Christ, as strong and as pointed as possible. Numerous and various as they were, they nevertheless all failed to fulfill the will of God; but this, Christ has fully accomplished by the one offering of himself.

Hebrews 10:9 ---he taketh away the first, that he may establish the second.—The thing taken out of the way is not merely the Levitical sacri­fices, but the whole arrangement under which they were offered, and the thing established is the more gracious and perfect arrangement according to which the offering of Christ was made once for all. This is indicated (1) by the use of the abstract neuters, “the first” (to proton) and “the second” (to deuteron) ; and (2) by what follows in the next verse.

Hebrews 10:10 ---By the which will we are sanctified through the offering, etc.—From this clause taken in connection with what precedes, it is quite manifest that the thing taken out of the way, embracing the Old Covenant with all its rites and ceremonies, was not the will of God, but that the thing established and ratified by the sacrifice of Christ, is the will of God. “He taketh away the first,” which was not the will of God; “that he may establish the second,” which is the will of God. The term “will” as used here, denotes God’s re­deeming purpose, conceived before the foundation of the world but gradually developed in the Holy Scriptures, and finally ratified by the atoning blood of the Lord Jesus. In the accomplishing of this will, embracing as it does the whole Gospel plan of salvation, “we are sanctified through the offering of the body of Jesus Christ once for all.”

Hebrews 10:11 ---And every priest standeth daily ministering, etc.—The keynote of what follows is found in the last word of the tenth verse, (ephapax) “once for all.” The Levitical sacrifices were not only numerous and various, but they were also often repeated: “Every priest standeth, day by day, ministering and offering often­times the same sacrifices which can never take away sins.” “The same wearisome circle of ineffectual efforts,” says Tholuck, “which has been shown to characterize the performances of the high priest on the Day of Atonement, is now exhibited as characteristic of the priestly institute in general.” Several manuscripts and some of the ancient versions have high priests (archiereus) instead of priest (hiereus), but the balance of authority is in favor of the reading found in our English Version.

Hebrews 10:12 ---But this man, after he had, etc.—The main point of contrast here is, not between the one sacrifice and the many, but between the often repeated offerings of the many sacrifices of the Law, and the one offering of the sacrifice of Christ. For while every Leviti- cal priest standeth daily ministering, as one who has never finished his work; Christ, on the other hand, having offered one sacrifice for sins, sat down perpetually on the right hand of God, as one who has accomplished his work; that is, the particular work to which our author here refers: the work of making an atonement for the sins of the world. This will never have to be repeated. The contrast that is here made by the Apostle is well presented by Menken as follows: “The priest of the Old Testament stands timid and uneasy in the Holy Place, anxiously performing his awful ser­vice there, and hastening to depart when the service is done, as from a place where he has no free access, and can never feel at home, whereas Christ sits down in everlasting rest and blessedness at the right hand of the Majesty in the Holy of Holies, his work accomplished, and he himself awaiting its reward.”

Hebrews 10:13 ---From henceforth expecting, etc.—The Apostle refers again to Psalms 110:1, where David by the Spirit says, Jehovah said to my Lord, Sit on my right hand till I make thy enemies thy foot­stool. Christ is represented in our text as calmly and patiently waiting for the fulfillment of this promise. Not that he has ceased to work for the redemption of mankind, for he must reign, and that, too, with infinite power and energy, until the last enemy, death, shall be destroyed. (1 Corinthians 15:25-26; Revelation 19:11-21, etc.) But his sacrificial work is done. The one offering which he made of himself is all-sufficient, as our author shows further in the fol­lowing verse.

Hebrews 10:14 ---For by one offering he hath perfected forever them that are sanctified.—This is assigned as the reason why Christ has not to stand and daily repeat his offering, like the Levitical priests. The one offering which he has made of himself is enough. By it he has forever perfected them that are sanctified. But who are they? Evidently the same as the sanctified in 2: 11; those who by faith and obedience have put on Christ (Galatians 3:27), and who have risen with him from the baptismal grave to walk in newness of life (Romans 6:4; Colossians 2:12 Colossians 3:1). All such have come to perfection in Christ, finding as they do in him all that pertains to life and godliness (2 Peter 1:3), so that they have only to persevere in well doing to the end of life, by abiding in Christ as the branch abides in the vine, and then with spirits as pure as the angels before the throne of God, they will join the redeemed millions “who have washed their robes and made them white in the blood of the Lamb.”

Hebrews 10:15 ---Whereof the Holy Ghost also is a witness to us:—Our author now proceeds to prove and illustrate his position still fur­ther by referring to the inspired Hebrew writings. For this pur­pose he again quotes from the prophecy of Jeremiah (31: 33, 34), showing clearly that even under the Old Economy, it was God’s purpose that through the blood of the New Covenant the sanctified in Christ Jesus should enjoy absolute and eternal forgiveness. But in making use of this passage, he quotes only so much of it as has a direct bearing on his argument, and by so abbreviating it, he has left the construction of it somewhat doubtful. The main point to be determined is simply this: Where does the protasis of the sen­tence end, and the apodosis begin?

Hebrews 10:16-17---Most commentators, since Beza, make the division in the middle of the sixteenth verse as fol­lows : “For after having said, This is the covenant which I will make with them after those days, the Lord [then] says, Patting my laws into their hearts, I will also write them on their under­standing; and their sins and iniquities will I remember no more But some of our ablest expositors make the apodosis begin with the seventeenth verse, and render the whole passage as follows: “For after having said, This is the covenant which I will make with them after those days, saith the Lord, putting my laws into their hearts, I will also write them on their understanding, [he then adds] and their sins and iniquities will I remember no more.”

On the whole, I think with Beza, Delitzsch, and others, that the first construction is the most natural, and also most consistent with our author’s free manner of quoting from the original text. It mat­ters but little, however, which of these renderings is adopted. In ei­ther case, the main object of the writer is evidently to prove from the Old Testament Scriptures, that the subjects of the New Cove­nant enjoy, through the one offering of Christ, free, full, and abso­lute forgiveness.

Hebrews 10:18 ---Now where remission of these is, there is no more offer­ing for sin.—That is, where there is absolute forgiveness of sins, there is no further need of a sin-offering. Another atonement would be wholly superfluous. This, as we have seen in comment­ing on 8: 12, is one of the leading points of contrast between the Old and the New Covenant. Under the former, the offerings were numerous, and were perpetually repeated; while they served to procure for the Israelites nothing more than a mere civil and ec­clesiastical forgiveness. But under the latter, the one offering of Christ procures for all the sanctified absolute and everlasting for­giveness.

REFLECTIONS

1. This is one of the most profoundly interesting sections in the whole Bible. Leading us back, as it does, to the original gracious purpose of God, conceived, of course, before the foundation of the world, but gradually revealed and illustrated from the fall of man until it was fully developed in the kingdom of Christ, it embraces within itself an outline of the whole remedial system. We see in it both the shadow and the substance in their true and proper rela¬tions to each other; and all looking to the one grand consumma¬tion, when the last enemy, Death, having been vanquished, the kingdom will be delivered up to God the Father. To understand this one section, therefore, in all its legitimate bearings, is, in fact, to understand the whole economy of Divine grace.

2. Judaism, though in itself but a shadow, differs nevertheless in many respects from all false systems of religion; but chiefly in this, that it has in Christianity a real corresponding substance. The religious systems of the ancient Egyptians, Greeks, Romans, and other heathen nations, were nothing but shadows; mere counterfeits without any corresponding realities. The Romans, for instance, had their high priest or Pontifex Maximus, as well as the Jews. But while the Jewish high priest was a type of Christ, the Roman Pontifex Maximus was a type of nothing: a mere shadow of a shadow, without any corresponding substance. And this is true also of all the heathen temples, sacrifices, etc.; so that there is really no proper parallelism between Judaism and any other system of religion outside of the Bible. The one was given by God him¬self ; but the other is wholly of human origin.

3. Christians should ever rejoice that the way into the holiest of all is now made manifest. (Hebrews 9:8 Hebrews 10:19-20.) Christ has made it so very plain, that all may now understand it and walk in it. Indeed he is himself the way, the truth, the resurrection and the life. The man who is in him, and who walks in him, cannot fail to enter, even as he himself did, into the holy of holies. Well, therefore, might Christ now say to us, as he once said to his disciples while on earth, “Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.,, Let us all then strive to walk worthy of our high and holy calling; “with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”

4. The great end of all religion is to purify the conscience from all that is impure and unholy; and so to qualify us for the service of God here, and for the enjoyment of his presence hereafter. (Hebrews 9:14.) Without this, all outward purifications are of no avail. The body will soon go to corruption, do as we may. “Dust thou art, and unto dust shalt thou return,” is the irrevocable decree of God with respect to all flesh. But if by Divine grace the spirit is made like that of Christ, then also the body will in due time be made like the body of Christ. (1 John 3:2.) And if we are like Christ, we will be with him (John 14:3), and be made heirs of the universe through him (1 Corinthians 3:21-23).

5. There has ever been but one ground of pardon, justification, sanctification, and redemption. The conditions of enjoying the great boon of eternal life have varied somewhat in different ages and under different circumstances. Some things were required of the Jews, which are not now required of Christians; and some things are required of Christians, which were wholly unknown to the Jews. But neither Jews nor Christians ever did or ever can do anything by way of making an atonement for sin. This can be done only through the blood of the Lord Jesus Christ, which was just as necessary “for the redemption of the sins that were com¬mitted under the first covenant,” as it is for the redemption of those that are now committed under the second covenant. (9: 15; Romans 3:25-26.) This is the fountain which God by the mouth of Zechariah (13: 1) promised that he would open “to the house of David for sin and for uncleanness”; and this is the fountain to which every penitent sinner is now invited to come and be cleansed.

6. How infinitely glorious will be the second advent of our blessed Lord. (Hebrews 9:28.) His first coming was in weakness, poverty, and suffering, because he was then “made of a woman, made under the law, to redeem them that were under the law; that we might receive the adoption of sons.” (Galatians 4:4-5.) He had then to be “made sin for us, though he knew no sin, that we might be made the righteousness of God in him.” (2 Corinthians 5:21.) But now his sacrificial work is done. His sufferings and sorrows are all over. He has borne away all our sins in his own person; and by the one offering of himself he has brought in everlasting righteousness. And hence when he comes again, it will be to redeem his saints, “and to convict all the impious concerning all their works of im¬piety which they impiously did, and concerning all the hard things which impious sinners spoke against him.” (Judges 1:14-15.) Then “all that are in their graves will hear his voice and come forth; they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation.” (John 5:28-29.) The judgment will sit, and the books will be opened. And then every man will be rewarded according to his works. (Revelation 20:11-15.) Sinner, are you prepared to meet him at his coming? If not, why not at once repent of your sins? Why not accept of the mercy which he now offers to you through the Gospel? “Behold, now is the accepted time; behold, now is the day of salvation.” (2 Corinthians 6:2.)

7. God is not an arbitrary, but a just and righteous Sovereign. (Hebrews 10:1-4.) Otherwise he might have accepted the blood of bulls and of goats as an atonement for sin; nay more, he might have even allowed all sin to pass with impunity. But this was impossi¬ble. God’s own nature would not allow this. Justice, absolute and eternal justice, had to be satisfied before any sinner could be par¬doned absolutely; for justice and judgment are the habitation of God’s throne. (Psalms 89:14.) But nothing it seems save the blood of Christ was sufficient to pay the ransom. And hence even this was not withheld by our ever gracious and merciful Father. For, as ve are told, he “so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.” (John 3:16.) But before this can be made available to the sinner, it must be humbly and thankfully ac¬cepted by him. He must reverently bow to the authority of Jesus, and receive him as the anointed Sovereign of the universe. (Philippians 2:9-11.) To those who do so willingly, Christ has become the author of eternal salvation (Hebrews 5:9) ; but to those who reject Christ, the Gospel is but a savor of death unto death (2 Corinthians 2:16). Better for all such that they had never been born; for by an eternal moral necessity they must be banished “with an everlasting de¬struction from the presence of the Lord and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe.” (2 Thessalonians 1:9-10.)

8. How infinitely consoling is the assurance given to us in this section, that the one offering of Christ has so far satisfied the will of God, by meeting the claims of Divine justice against the sinner, that he can now be just in justifying every one who believes and obeys him. (Hebrews 10:5-10; Romans 3:25-26.) This is indeed to us as an anchor of the soul, both sure and steadfast, reaching even within the Vail. For, as our author says in his letter to the Romans ( Romans 5:10), “If when we were enemies to God by wicked works, we were reconciled to him by the death of his Son; much more being now reconciled, we shall be saved by his life.” On this rock we may now rest our hopes in confidence, feeling assured that “all things work together for good to them that love God” (Romans 8:28) ; and that “neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:38-39). May God help us then to renounce all self-righteousness and self¬reliance, and to trust only in him “who of God has become unto us wisdom, and righteousness, and sanctification, and redemption.”

Commentary on Hebrews 10:5-18 by Donald E. Boatman

Hebrews 10:5 --Wherefore when He cometh into the world

Since the Levitical sacrifices had no power to take away sin, therefore a better sacrifice was needed, Christ came therefore to give a sacrifice that could redeem the world.

Hebrews 10:5 --He saith (Psalms 40:6)

Calvin says this Psalm is improperly applied to Christ, for look at the contrast. It says, “My iniquities have laid hold on me.” (Hebrews 10:12.)

Christ could quote part of the verse and apply it to Himself without applying all of it to Himself.

Hebrews 10:5 --sacrifice and offering Thou wouldest not

We would expect Christ to have some things to say on the matter of sacrifice, and this is it. Christ says God was not satisfied with the old covenant atonement.

Hebrews 10:5 --but a body didst Thou prepare for Me

This is New Testament doctrine.

a. John 1:14 : “The Word became flesh.”

b. Philippians 2:5-11.

Observe how the Psalm reads in the original language:

“An ear Thou hast opened for Me.”

“An ear Thou hast bored for Me.”

a. This alludes to an ancient custom: A man’s ear was bored, then he was a servant forever. Exodus 21:5-6.

b. It was in this spirit that Christ submitted.

Evidently the author quoted thought, and not verbatim, says Milligan. It seems the quotation was from the Septuagint—the Greek. Changes in words are sometimes necessary in translation into other languages for illustration.

a. The verse in Matthew 7:10, “Will he give him a serpent?” if translated into Hindu would not be the meaning that Jesus portrays, because of local Indian custom.

Hebrews 10:6 --in whole burnt offerings and sacrifices for sin Thou hadst no pleasure

This is an echo of the former verse. Burnt offerings are discussed in Leviticus 1:1-17.

a. This offering is so named because it was consumed upon the altar.

b. Milligan says this was the offering instituted immediately after the fall.

The sin offering is discussed in Leviticus 4:1 to Leviticus 5:13.

a. This was an important part of the sacrifices in that it had special reference to sin.

b. It is first mentioned in Exodus 29:14.

Hebrews 10:7 --then said I, Lo I am come

The New Testament says that Jesus came.

a. John said so: John 1:11 : “He came unto His own.”

b. Jesus said so: John 6:38; John 6:41, Matthew 20:28.

An interesting study is made when we examine the scriptures where Jesus said, “I come,” “come,” etc.

Hebrews 10:7 --in the roll of the book it is written of me

Also translated “volume” or “chapter,” and the word “book” refers to the Old Testament. The psalmist doesn’t say where, but note Jesus’ own words in Luke 24:44. See Genesis 3:15; Genesis 22:17; Genesis 49:10; Deuteronomy 18:18; also Old Testament prophecies. “Roll” refers to the scroll type of preservation of manuscripts.

Hebrews 10:7 --to do Thy will, O God

Others tried, but only Christ could actually do the will of God. Luke 24:44 : All will be fulfilled concerning Christ, In Gethsemane Christ prayed to do God’s will.

John 4:23-34 : “I have meat to eat that ye know not of. My meat is to do the will of Him that sent Me, and to accomplish His work.” The devil made a supreme effort to turn Jesus from the will of God as he tempted Him after Jesus’ baptism.

a. Fortunately for the world the devil failed.

b. Only as we do the will of God will the obedience of Christ avail in our life.

Hebrews 10:8 --saying above, Sacrifices and offerings and whole burnt offerings and sacrifices for sin Thou wouldest not, neither hadst pleasure therein (the which are offered according to the law)

Here he names all the sacrifices to indicate the inability of all of them. Four classes are named, with the amazing statement that God had no pleasure in any of those offered according to law.

“Neither hadst pleasure therein” is suggestive.

a. Of course, if done in hypocrisy God would not be pleased.

1. David realized the futility of the old sacrifices. See Psalms 51:16 : “For Thou desirest not sacrifice; else would I give it. Thou delightest not in burnt offering.”

2. The prophets cried out against the Jews for unsatisfactory sacrifices. See Amos 5:21-24.

b. Here he refers no doubt to those that are done correctly, but still there is no pleasure in them, for they are offered according to law.

Hebrews 10:9 --then hath He said, Lo I am come to do thy will

While this expression is found in Hebrews 10:9, it is really a conclusion to Hebrews 10:8. Since God has no pleasure in the old sacrifices, Christ came to make a sacrifice that would please God. Christ made it plain that He was doing the Father’s will John 4:34; John 5:30.

Hebrews 10:9 --He taketh away the first

The whole arrangement under which these sacrifices were made is taken away. The whole plan is now removed; not just the scaffolding, but all. This checks with Hebrews 7:18-19 where we learn the foregoing commandment is disannulled. It is taken away through the sacrifice of Jesus.

a. He fulfilled Matthew 5:17, so it could be taken away.

b. It was nailed to the cross. Colossians 2:14.

Hebrews 10:9 --that He may establish the second

The new covenant is the second, The second is discussed in the next verse.

Wise is the person that lives under the covenant that is established.

a. We cannot expect salvation upon something that God does not recognize.

b. This is the rock upon which we are to establish our lives, Milligan says the first was not the will of God, but the second is His will.

Hebrews 10:10 --by which will

a. This sounds a little dangerous.

b. Galatians 3:24 shows that God had a purpose in the law.

If the law had value, then it must have been God’s will.

a. Of course, certain marriage laws were added, because of their hardness of heart, Mark 10:4, but the law was of God.

b. The law was His will for that dispensation.

Hebrews 10:10 --we have been sanctified

Observe Newell, page 339, for a foolish point.

a. He says the character of the object is not changed, but its relation to God is changed.

b. “Sanctified” here does not refer to our consecration or action of the Holy Spirit within us. He quotes the following:

1 Thessalonians 5:23 : “And the God of peace Himself sanctify you.” 2 Thessalonians 2:13 : “Unto salvation in sanctification of the Spirit.” 1 Peter 1:2.

Surely we are changed when we are sanctified by the new will, for we have a new birth, a new will.

Hebrews 10:10 --through the offering of the body of Jesus Christ.

See what happens by reading Hebrews 10:14. “Perfection” is the word. The word “sanctified” is not the whole truth, for we are perfected.

a. This must refer to the absoluteness of the effect of Christ’s work on the cross in respect to cleansing and saving from sin.

b. The offering, of course, does not make us live perfectly. 1 John 1:10.

Hebrews 10:10 --once for all

The old sacrifices were numerous, various and repeated often, and brought no perfection. Christ’s sacrifice was offered once and sanctifies unto perfection.

Study Questions

1736. Does this verse answer the question concerning the remission of sins under the old covenant?

1737. The Jew had the impossible, but the Christian has the possible. Is this true?

1738. What did “atonement” mean if it did not mean “cleansing from sin”?

1739. Could we use the word “appeasement” for “atonement”?

1740. Who is speaking in Hebrews 10:5?

1741. Can this Psalm refer to Christ when Hebrews 10:12 speaks of iniquities?

1742. Observe different translations. Do all translations say “He”, or do some say “Christ” as though it appears this way in the original? What does one of the new versions say?

1743. Where did Christ say it? Is there any New Testament verse in the four gospels where it is recorded?

1744. Could Christ quote only a part of a verse and apply it to Himself?

1745. What is meant by “wouldest not”?

1746. What is meant by “the body Thou didst prepare for Me”?

1747. Is this New Testament doctrine?

1748. Quote some verses that show that Christ had a body.

1749. Can you read this in the Psalm?

1750. How may we explain the difference?

1751. Does the author quote thought or verbatim?

1752. What is meant by ear boring? See Exodus 21:5-6.

1753. What does “whole burnt offering” refer to? Cf. Leviticus 1:11-17. Why is it thus called?

1754. Where was the sin offering made? Cf. Exodus 29:14.

1755. What was the sin offering like? Leviticus 4:1 to Leviticus 5:13.

1756. Could the two offerings be the same? If not, what is the whole burnt offering for? Cf. Leviticus 1:13.

1757. What material was used? Cf. Exodus 29:14.

1758. Where in the New Testament do we find the expression, “I come”? Cf. John 6:38; John 6:41; Matthew 20:28.

1759. Does it make any difference whether we believe that Jesus came or not?

1760. What is meant by “roll of the book”? What would “roll” suggest in reference to the shape of Old Testament scriptures?

1761. Did Jesus ever refer to the Psalms as referring to Him? Cf. Luke 24:44.

1762. Could Jesus refer to God as “O God”?

1763. Is the expression “to do Thy will” significant? Did others try to do it? Did Christ succeed?

1764. Was it an easy thing for Jesus to do the will of God?

1765. How early did He announce that He intended to do it?

1766. Was age twelve the first? Cf. John 4:32; John 4:34; John 5:30.

1767. Did the devil ever try to keep Him from it?

1768. What was actually God’s will for Christ?

1769. What does the expression, “saying above,” refer to?

1770. How many classes of sacrifices are named here?

1771. This verse says that God had “no pleasure in them.” Does this refer to hypocritical sacrifices and offerings? Cf. Psalms 51:16; Amos 5:21-24.

1772. Can we assume that good sacrifices performed correctly are referred to here?

1773. Does the expression “according to the law” verify it?

1774. What is the implication in Hebrews 10:9?

1775. Does it mean that He would make a sacrifice that would please God?

1776. What is taken away?

1777. Is it the sacrifices taken away or the whole law?

1778. Is this the same as Hebrews 7:18-19 says?

1779. Is this what Colossians 2:14 means?

1780. How could He take it away? Cf. Matthew 5:17.

1781. What is the second thing referred to?

1782. What is meant by “establish”?

1783. Do you base your hope on something established or something taken away?

1784. How is the second established?

1785. What is established in this second covenant? How?

1786. “By which will”—does this refer to the will of the covenant or the will of God?

1787. Did God have purpose in the old? Cf. Galatians 3:24.

1788. Was everything that the Jew observed as law the actual will of God? Cf. Mark 10:4.

1789. What is it that sanctifies?

1790. Does the sanctification refer to our character, or our state, or both?

1791. What part does Jesus have in this sanctification?

1792. Compare this word “offering” with the power of the offering in Hebrews 10:14.

1793. Does the expression “once for all” speak of a sacrifice in contrast to others?

1794. Is it for all people in this verse, or is it a statement of finality?

Commentary

Hebrews 10:11 --And every high priest indeed standeth day by day

In Exodus 29:38-46 are found recorded the daily sacrifices. The wearisome, continuous, “ineffectual sacrifices are contrasted here with the one effectual sacrifice.

Hebrews 10:11 --ministering and offering oftentimes the same sacrifices the which can never take away sins

This idea is expressed often, so evidently we are to understand that no sin was taken away by the Old Testament sacrifices.

a. However, it was essential that they be done.

b. For us, confession of faith, repentance, baptism, and belief are essential, although actually it is the blood of Christ that cleanses.

c. If they had failed to act in good faith, they could not have the blood of Christ applied, just as we today cannot if we fail to act upon the steps of salvation.

For them it was a sacrifice that could “never” take away sin. With Christ it is a sacrifice that “can ever” take away sin.

Hebrews 10:12 --but He, when He had offered one sacrifice for sins forever

One sacrifice forever effectual was done by Christ. “Forever” goes with one sacrifice, not “sat down”. Christ is to leave heaven to receive those that wait for Him. Hebrews 9:28.

Hebrews 10:12 --sat down at the right hand of God

The priest had to hasten out of the Holy of Holies, for it was a place where he had no free access. He could never feel at home there. Christ sits down with God in the glory of His work accomplished.

Hebrews 10:13 --henceforth expecting

This is Christ waiting for the fulfillment of a promise.

Milligan says He is calmly and patiently waiting, but surely Christ must be greatly sorrowed at the slow progress of His church with its indifference, coldness, and stinginess.

Hebrews 10:13 --till His enemies be made the footstool of His feet

Psalms 110:1 is referred to here. His sacrificial work is over, but the last enemy, death, is to be destroyed. 1 Corinthians 15:25-26. See also Revelation 20:11-14.

Hebrews 10:14 --for by one offering He hath perfected forever

It does not mean that the believer is perfected immediately into a full-grown person in Christ. The sacrifice does take away all sin so that the person stands perfectly cleansed before God and a new creature in Christ. Romans 6:1-4. It is perfection in standing, not actual perfection, which makes one faultless and sinless in life. One sacrifice forever perfects forever; therefore Christ does not have to stand and daily repeat His sacrifices.

Hebrews 10:14 --them that are sanctified

Who are the sanctified?

a. His brethren, in verse Hebrews 2:11, must be the answer.

b. Those baptized into Christ. Galatians 3:27.

c. Those who walk in a newness of life. Romans 6:4; Colossians 2:12; Colossians 3:1; 2 Peter 1:3.

Does this mean that we are perfected, and therefore have no danger of falling?

a. We must abide in Christ as a branch.

b. We must not shrink back. Hebrews 10:39.

Study Questions

1795. Describe the day-by-day sacrifices of the priest. Exodus 29:38-46.

1796. What is the author’s purpose in mentioning it?

1797. Why did they do it if it couldn’t cleanse?

1798. Can we say that it is a contrast of “never” and “ever”?

1799. Contrast the number of sacrifices under the old with the new.

1800. How soon did Jesus sit down?

1801. Where is He seated?

1802. What does this signify?

1803. Is Jesus seated forever, or is it a sacrifice forever?

1804. What word could express the thought “expecting”?

1805. What work is yet to be done?

1806. What Psalm is quoted?

1807. Enemies are named. What or who are they?

1808. What is the last enemy according to 1 Corinthians 15:26?

1809. What enemies are named in Revelation 19:11-12?

1810. Is the Christian perfected forever?

1811. Does the verse teach that all who are sanctified have no sin? Cf. 1 John 1:10.

1812. Is it perfection in standing that he is describing?

1813. Who is included in the words, “them that are sanctified”?

1814. Could it be those of Hebrews 2:11? Cf. Galatians 3:27; Colossians 2:12.

1815. What does the word “sanctify” mean?

1816. Is it a condition over which we have no control?

1817. If believers cannot fall, why does he close the chapter warning against shrinking back? Cf. Hebrews 10:39.

Commentary

Hebrews 10:15 --And the Holy Spirit also beareth witness to us; for after He hath said

Paul calls attention to Jeremiah 31:33-34. This is given to show that God planned that through one offering, the obedient may have absolute forgiveness.

Hebrews 10:16 --This is the covenant that I will make with them after those days, saith the Lord: and I will put My laws on their heart and upon their mind also will I write them

These words are quoted from Jeremiah and are found in Hebrews, chapters 8, 10, 12 as directed inspiration of the Holy Spirit to Hebrew believers. How wonderful that God’s laws may be found within the heart of man !

Hebrews 10:17 --and their sins and their iniquities will I remember no more

“Remember no more” is a contrast to “remembrance year by year.” Man remembers, but God forgets when He forgives.

Hebrews 10:17 --now where remission of these is, there is no more offering for sin

We need no other offering. John 14:6; Acts 4:12; “In none other is there salvation.”

When sin is forgiven under the new covenant, there just isn’t any other sacrifice necessary.

Study Questions

1818. Beginning with Hebrews 10:15 and ending with Hebrews 10:18, what evidence does he use to establish and confirm the finality of God’s sacrifice?

1819. What prophet confirms it?

1820. What writing material is contrasted here?

1821. Does it imply that the new covenant would not be written except in the heart and mind?

1822. In what other chapters does he quote from Jeremiah?

1823. What is the difference between sin and iniquities?

1824. Can sin be defined as breaking divine will?

1825. Is iniquity that which lacks justice, hence is unrighteous, etc.?

1826. How thorough is God’s ability to forget?

1827. Is “no more” a contrast to anything inferior in the old?

1828. Why do we not need sacrifices according to this verse?

1829. Define “remission.”

1830. How does Acts 4:12 apply here?

Verses 19-25

Heb 10:19-25

AN EXHORTATION TO GREATER

DILIGENCE, PURITY. CONSTANCY,

AND FIDELITY IN THE WORSHIP
AND SERVICE OF GOD
Hebrews 10:19-25

Hebrews 10:19 ---Having therefore, etc.—In the preceding section the Apos­tle has shown (1) that the way into the Holiest of all, though dark and mysterious to the ancients, has now been made manifest to us through the shed blood of Christ; (2) that Christ has himself en­tered it by means of his own blood with which he has made an atonement for the sins of the world; (3) that he ever lives there as a priest on his throne to intercede for us and to bless us; and (4) that by virtue of his atoning blood, we, too, are allowed to follow him and to be with him as joint heirs of the eternal inheritance. All this, then, serves to inspire us, not exactly with “boldness,” but rather with a joyful confidence (parresia) as regards our entrance into the Holiest of all, through the blood of Jesus. On this point there is really no longer any reason for doubting. We now “know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.” (2 Corinthians 5:1.) We are therefore no longer in bondage through the fear of death, having confidence that “it is better to depart and be with Christ.” The phrase, “by the blood of Christ,” denotes the means by and through which this joyful access to heaven has been procured for us as illustrated in the preceding sec­tion.

Hebrews 10:20 ---By a new and living way,—The meaning of this expression will be best understood when viewed in its proper relations to other parts of the sentence, the whole of which may be literally rendered as follows: Having therefore, brethren, confidence with respect to the entrance of the Holy of holies by means of the blood of Jesus, which [entrance or entranceway] he consecrated for us [as] a way fresh and living [leading] through the vail, that is through his flesh, etc. From this, it will be seen that our English Version gives the sense of the passage pretty accurately, without, however, giving the exact grammatical relation of the words as they stand in the original. The new and living way is the same as the entrance way. It is called new, fresh, or recent way, because it had but recently been initiated and consecrated by Christ, and it is called a living way, because like Christ himself it is ever fresh and living. “The way into the Sanctuary of the Old Testament,” says Hofmann, “was simply a lifeless pavement, trodden by the high priest and by him alone. But the way that has been opened and consecrated for us by Jesus Christ, is one that really leads and car­ries all who enter it into the heavenly rest:—a living way, because one with the living person and abiding work of the Lord Jesus.” It is also a way that leads through the vail; that is, through the rent flesh of Christ. As the vail was the only medium of access to God under the Old Economy, so also is the rent flesh of Christ the only medium of access to him under the New Economy. And hence when the heart of Christ was ruptured on the cross (see notes on Hebrews 5:7), the vail of the temple was then also “rent in twain from the top to the bottom.” (Matthew 27:51.) Then, and not till then, was the way of entrance into the Holies of all made manifest to men and angels.

Hebrews 10:21 ---And having an high priest over the house of God;—Liter­ally, And having a great priest (hierea megan) over the house of God. True, indeed, in the Septuagint, as well as in the writings of Philo, these words (hierens megas) are often used in the sense of archicrus (archiereus). But as they are not in any other instance so used by our author, it is most likely that he uses the word great in this instance, as in Hebrews 4:14, to denote Christ’s personal dignity and royal highness. Like Melchisedec, he sits as a priest upon his throne, while he presides over the house of God, which is the church of the living God, the pillar and ground of the truth.” (1 Timothy 3:15.) The house of God may, however, in this instance, de­note the church in heaven as well as the church on earth, for Christ is a minister of both the heavenly Sanctuary and the true Tabernacle. (Hebrews 8:2.)

Hebrews 10:22 ---Let us draw near—Draw near to what? Evidently to God and to the throne of his grace, as we are exhorted to do in Hebrews 4:16. The priests of the Old Covenant drew near to God symbolically, whenever they approached the golden altar to ’burn incense, for be­tween this altar and the Ark of the Covenant, on which God’s presence was manifested, there was but little space. The vail, however, still intervened between the worshiped and the worship­ers, and the whole scene was, in fact, one of mystery and terror to the priests, as well as to the people. But not so under the New Economy. “For as many as are [now] led by the Spirit of God, they are the sons of God.” For as Paul assures us (Romans 8:15), we have not received the spirit of bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father. And thus having a joyful confidence as respects the en­trance into the Holiest of all, and having a great sympathetic high priest over the house of God, we may all now draw near to God as his redeemed children, and find grace for seasonable help.

But this near approach into the presence of our heavenly Father should always be made with becoming reverence and with due preparation of both head and heart. “I will be sanctified,” says God, “in them that come nigh me.” (Leviticus 10:3.) And accord­ingly the children of Israel were required to wash their clothes and to purify themselves for three days, before they were allowed to approach God at Mount Sinai. (Exodus 19:10.) “God is spirit,” says Christ, “and they that worship him must worship him in spirit and in truth.” (John 4:24.) This is just as necessary now as it ever was. And hence while the Apostle would have all his Hebrew brethren approach God in prayer and praise, he would have them do so (1) with a true heart; (2) in the full assurance of faith; (3) having their hearts sprinkled from an evil conscience; and (4) having their bodies washed with pure water. Let us consider each of these in order.

Hebrews 10:22 ---with a true heart—That is, with a heart that is free from all guile, deceit, and hypocrisy. A heart made true by the knowledge of itself and of the grace of God, through the enlightening and sanctifying influences of the Holy Spirit. “When this knowledge takes root,” says Ebrard, “it will dispel the delusive fancy that God needs no atonement; that God is only a dead idol, who knows not the anger of holy love. It will dispel, too, the confidence in false self-made atonements, including all merit of works, and it will de­stroy all self-deception about an atonement through any other sac­rifices than the sacrifice of Christ.” A true heart, then, is a heart which, while renouncing all self-righteousness and every other “refuge of lies,” receives Christ and trusts in him as the way, the truth, the resurrection, and the life.

Hebrews 10:22 ---In full assurance of faith,—That is, with a faith that dispels all doubt with regard to God and his promises; a faith which enables us to “take God at his word,” and to do just what he commands, feeling perfectly sure that all things work together for good to them that love and serve him. That such a degree of faith is desir­able no one can doubt; and that it is also attainable through the grace of God is perhaps equally certain. And if so, then surely it should be most earnestly sought for by all; for to approach God in a doubtful state of mind is very dishonoring to him as well as inju­rious to ourselves.

Hebrews 10:22 ---Having our hearts sprinkled from an evil conscience,—The word rendered conscience (suneidesis) may mean here, as in Hebrews 9:9 Hebrews 9:14, either conscience or consciousness; either the moral faculty of the soul, or the state of mind resulting from the exercise of this faculty. Every act that we perform contrary to the known will of God defiles our conscience and also our consciousness; we have them both an evil conscience and an evil self-consciousness. And this, so long as it continues, must seriously interrupt our union, communion and fellowship with God. The child that is suffering from an evil consciousness on account of its having transgressed the known will of its father cannot, so long as the feeling lasts, approach him with perfect confidence. But when it repents of the evil, confesses the wrong, and feels fully assured that the fault is forgiven, then what a change comes over it. It can then properly appreciate a father’s love, and draw near to him with filial and joy­ful confidence. And just so it is with every child of God. So long as we feel conscious of guilt, so long we feel also that there is a strong barrier between us and our God. For if our heart con­demns us, we know that God also condemns us. (1 John 3:20.) But “if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9.) And this he does in all cases by applying to our hearts the blood of sprinkling; for it is this, and only this, that can cleanse from sin. (1 John 1:7.) And when our hearts are thus purified, we have then “confidence toward God” (1 John 3:21) ; and we can then approach him as his redeemed children and have sweet communion and fellowship with him. “Blessed are the pure in heart, for they shall see God.”

Hebrews 10:22 ---And our bodies washed with pure water.—There is here a manifest reference to the bath of regeneration. (Titus 3:5.) It will not do to say with Calvin, Limborch, Owen, Bengel and oth­ers that this is a mere symbolical expression, having reference simply to the inward cleansing of the soul by the blood of Christ and the renewing influence of the Holy Spirit. The strong and pointed antithesis which the Apostle here makes between the sprin­kling of the heart and the washing of the body forbids any such interpretation of the passage. This is conceded by Delitzsch, Al­ford, Moll and others. Indeed nearly all eminent expositors are now agreed that there is here a manifest reference to the ordinance of Christian baptism. Alford says, “There can be no reasonable doubt that this clause refers directly to Christian baptism. The bath of water (loutron ton hudatos) of Ephesians 5:26, and the bath of regeneration (loutron palingenesias) of Titus 3:5, are analogous expressions; and the express mention of body (soma) here as dis­tinguished from hearts (kardias) before, stamps this interpretation with certainty. To the same effect are the remarks of Prof. Stuart. In commenting on our text he says, “It seems to me that there is a plain allusion to the use of water in the initiatory rite of Christian baptism. This is altogether consonant with the method of our author who is everywhere comparing Christian institutions with Jewish ones. So in the case before us he says, The Jews were sprinkled with blood in order that they might be purified so as to have access to God; Christians are internally sprinkled, that is, purified by the blood of Jesus. The Jews were washed with water in order to be ceremonially purified so as to come before God; Christians have been washed by the purifying water of bap­tism. So Ananias exhorts Saul to be baptized and wash away his sins. (Acts 22:16.) In this latter case and in that before us the phrase is borrowed from the legal rite of washing for purification.” To these very judicious remarks I need only add that the obvious design of our author in using this expression is to indicate that the whole man, both soul and body, should be sanctified and conse­crated to the service of God. See Romans 12:1.

Hebrews 10:23 ---Let us hold fast, etc.—This would be better rendered as fol­lows: Let us hold fast the confession of the hope (homologian tcs elpidos) without wavering. See notes on 3: 1. I agree with Bloomfield that this is “a pregnant expression,” and that its full meaning might be expressed thus: “Let us hold fast the faith which we have confessed and cling to the hope which it ministers.” The idea is, that we are still but pilgrims here as all our fathers were. We have not yet reached the goal of our destiny. Eternal life is still with us an object of hope. And hence the necessity of clinging to this hope as the anchor of our souls.

Hebrews 10:23 ---For he is faithful that promised;—This clause is added by the Apostle for the purpose of encouraging his Hebrew brethren and all who might read this Epistle to hold fast the confession of their hope without wavering even to the end of life. To persuade them to do this was, indeed, his leading object in writing the Epistle; and hence his frequent reference to the fidelity of God, as well as to the glory and dignity of Christ. See notes on Hebrews 6:18.

Hebrews 10:24 ---And let us consider one another—That is, Let us not be selfish, caring merely for ourselves; but let us have constantly in mind each other’s wants and circumstances as members of the one family of God; and that, too, for the purpose of exciting and en­couraging one another to love and good works. The same senti­ment is earnestly inculcated by Christ in his sermon on the Mount, where he says to his disciples, “Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.” (Matthew 5:16.) “How beautifully,” says Delitzsch, “is the exhortation here disposed of in conformity with the Pauline triad of Christian graces. (1 Corinthians 13:13; Colossians 1:4; 1 Thessalonians 1:3 1 Thessalonians 5:8.) First, we have the injunction to approach in the full assur­ance of faith; then that to hold fast the confession of our hope; and now, third, to godly rivalry in the manifestations of Christian char­ity”

Hebrews 10:25 ---Not forsaking the. assembling of ourselves, etc.—The Apostle refers here, not to apostasy from the Church, as some al­lege, but simply to the neglect of public and social worship. The time when this letter was written was manifestly a time of persecu­tion in Jerusalem and perhaps, throughout Palestine. (12: 4.) Many of the Hebrew brethren were no doubt greatly discouraged; and some of them had fallen into the habit of neglecting the regular meetings of the Church. This was clearly wrong for several rea­sons. (1) Because by so doing, they neglected and set at naught an ordinance of God. Nothing is more obvious in the history of the primitive Church than that the members of the several congre­gations were wont to meet together on every Lord’s Day, and no doubt also frequently during the week for public and social wor­ship. (Acts 2:42 Acts 20:7; 1 Corinthians 16:1-2, etc.) And as these meetings were held with the sanction of the Apostles, and for a time under their immediate supervision, they had, as a matter of course, all the force and obligation of a Divine ordinance. (2) Be-cause by neglecting his ordinance of God, the disciples deprived themselves of many social and religious privileges. The Church of Christ is a social institution designed for the edification and im­provement of all its members. And besides, Christ says that wher­ever even two or three are met together in his name he will be with them. (Matthew 18:20.) But when Christ meets with his people it is of course to bless them, and to strengthen them for the many trials and conflicts of life. No one can, therefore, properly estimate his loss in willingly absenting himself from the meetings of his breth­ren. (3) The delinquent Hebrews were doing wrong, also, be­cause of the bad example which they were setting before others. Christ intends that every one of his disciples shall be a living wit­ness for the truth. No wonder, then, that the Apostle so earnestly exhorted the Hebrews, not to neglect the duty and privilege of meeting with their brethren for public and social worship.

Hebrews 10:25 ---And so much the more, as ye see the day approaching.—To what day does our author here refer? To the day of judgment, say Delitzsch, Alford, Moll, and others; when Christ will come in person to raise the dead and reward every man according to his works. But this interpretation is manifestly erroneous. To me at least it seems perfectly obvious that the Apostle refers here to a day which both he and his brethren were looking for as a day that was then very near at hand: a day that was about to come on that generation, and try the faith of many. And hence I am con­strained to think with Macknight, Scott, Stuart, and others, that the reference is most likely to the day of Jerusalem’s overthrow. Christ had himself foretold the near approach of that event (Matthew 24:34) ; he had also spoken of the signs of its coming and of the great calamities that would accompany it (Matthew 24:4-41). No doubt, therefore, the Christians in Palestine were all looking for­ward with much anxiety to the time when this prophecy would be fulfilled. They would naturally speak of it as “the day”; the day of trial; the day when seeing Jerusalem encompassed with armies, they would themselves have to flee to the mountains. (Luke 21:20-22.)

If this is not the meaning of the Apostle, I would then under­stand him as referring simply to the day when Christ comes in his providence to call on each individual to give an account of his stewardship. In this general sense the passage may be regarded, like the parable of the ten virgins (Matthew 25:1-13), as an admoni­tion and warning to all Christians in all ages and in all nations. But to refer it exclusively to the day when Christ will come in per­son to judge the world is clearly inadmissible. See notes on Hebrews 10:37.

Commentary on Hebrews 9:19-25 by Donald E. Boatman

Hebrews 9:19 --Having therefore, brethren, boldness

We need not be fearful, trembling souls, with an inferiority complex, before a forgiving Christ. Salvation has been planned; let us accept it at once. Come with confidence. 1 John 3:21 : “Beloved, if our heart condemn us not, we have boldness toward God.” The high priest of old entered with fear and trembling because if he neglected a small item he could expect death, but we may enter with assurance of life.

Hebrews 9:19 --to enter into the Holy Place

Does he mean heaven or the church?

a. McKnight says, “Heaven itself where Deity dwells.”

b. Milligan agrees that the “holiest of places” is referred to. We only enter heaven as we have entered the kingdom of heaven, the church.

Hebrews 9:19 --by the blood of Jesus Christ

The priest could enter only with blood, so there is now no other way. Jesus is the Door (John 10:9) of the church, of heaven itself.

Hebrews 9:20 --by the way which He dedicated for us a new and living Way, through the veil, that is to say, His flesh.

We have a dedicated Way dedicated by Jesus.

a. John 14:6—speaks of Christ as the Way.

b. Christ’s Way became a persecuted Way, Acts 9:2.

c. The word “Christianity” does not appear. It was spoken of as The Way, Acts 19:9 : “But spoke evil of The Way,” Acts 19:23 : “Arose no small stir about The Way.” Acts 24:14 : “After The Way, which they call a sect.”

The new and living Way is in contrast to the old way.

a. It is a Way prepared by a living Saviour, in contrast to the lifeless pavement trodden by the high priest.

b. We attain it by a living sacrifice. Romans 12:1.

c. “New” means “freshly slain, newly slain”. Newell, p. 344.

1. Thayer is quoted: “Properly, lately slaughtered.”

2. Vincent: “Later the word was weakened into ‘new.’”

d. It is as though He were just now slain for us.

“Through the veil, that is to say, His flesh,” contrasts the old veil with the new.

a. The Jew could not enter the tabernacle’s Holy of Holies, but we shall have the privilege to pass through the veil into heaven.

b. Christ’s way is so superior to the old covenant that a Jew is foolish to fail to see it.

c. Christ’s flesh is the veil here in figure, but it is spoken of in another sense by Jesus. John 6:54 : “Whoso eateth My flesh, and drinketh My blood hath eternal life and I will raise him up at the last day.” Also John 6:55-56.

Hebrews 10:21 --and having a great High Priest

Newell says we do not serve Him as Priest; He serves us, But of course Christ has other relationships with His people which demand service. “Great” is probably used to indicate His personal dignity and royal highness. We Christians “have Him.” What a glorious privilege!

Hebrews 10:21 --over the house of God

The place where people dwell is meant by the word “house.” He must mean the church if “house” is meant.

a. McKnight says this was meant by the translators.

b. McKnight disagrees, however, and feels heaven is meant.

Milligan feels that both the church and heaven are meant.

a. See 1 Timothy 3:15 : The church is the house of God.

b. See Hebrews 8:2 : Christ is a minister of the heavenly sanctuary. “Things pertaining to God” may be meant.

Hebrews 10:22 --let us draw near

Here we have the approach of man to his God.

a. It must be done, and clone correctly.

b. Proper attitudes are symbolized in the Old Testament.

1. Without washing, the priests were not allowed to minister, and were threatened with death. Exodus 30:19-21.

2. This symbolized the washing of the inward heart.

We cannot come to God unrepentant and unclean in heart.

Hebrews 10:22 --with a true heart

Absence of hypocrisy, deceit, guile, not with a heart that trusts in sacrifices of animals, but in God. There is nothing in Christ but truth, so we must make our lives correspond with His.

Hebrews 10:22 --in fulness of faith

Being fully persuaded, full of conviction. Hebrews speaks of “shrinking back”, Hebrews 10:39, which is the opposite of fulness of faith.

Hebrews 10:22 --having our hearts sprinkled

This is symbolism; you can’t actually sprinkle your heart.

a. You can’t run it through a grinder and sprinkle it.

b. You can’t open up the heart and Sprinkle on it a substance. “Sprinkled” means cleansed. Observe the many related verses: 1 John 1:7 : “The blood of His Son cleanseth us from all sin.” Numbers 19:2-10 : The Hebrews were sprinkled. Hebrews 12:24 : “We are come to the blood of sprinkling that speaketh better than Abel.”

Note in 9th chapter—sprinkling with hyssop.

a. 1 Peter 1:2 : “Unto obedience and sprinkling of the blood of Jesus Christ.”

b. Newell observes that beginning with Exodus 29:16 the word “sprinkle” appears forty times.

Hebrews 10:22 --from an evil conscience

Compare 1 John 1:9 : “If we confess our sins, He is faithful and righteous to forgive our sins and to cleanse us from all unrighteousness.” The Christian can never forget his sin and be free, but he can feel that his conscience is cleansed.

Hebrews 10:22 --and having our body washed

Observe these similar New Testament verses:

Titus 3:5 : “Both of regeneration—according to His mercy He saved us through the washing of regeneration and renewing of the Holy Spirit.”

Ephesians 5:26 : “That He might sanctify it, having cleansed it by the washing of water with the Word.”

Acts 22:16 “And now why tarriest thou? arise and be baptized and wash away thy sins calling on His name.”

The Old Testament parallel:

a. The high priest was to wash his flesh before putting on the garments. Leviticus 16:4.

b. Levites were cleansed the same way.

c. See Leviticus 8:6; Leviticus 8:24. Both sprinkling and washing with water are illustrated in the consecration of Aaron and his sons.

d. Exodus 30:19-21 : Priests were to wash before serving, and were threatened with death if they failed to do so. Calvin, page 237, should be noted here:

1. “(This scripture) 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.’ Ezekiel 36:25.”

If sprinkling is figurative, then washing must be likewise.

a. The subject of immersion is not so destitute of proof that this verse is needful to prove it.

b. Milligan challenges this and says it refers to the bath of regeneration as found in Titus 3:5.

Hebrews 10:22 --with pure water

Observe Newell, page 350: “It doesn’t refer to baptism for it is just as effective with muddy water as with pure water.” Does he mean purified water? There is no instruction as to purification in the New Testament.

a. In the case of Philip and the eunuch, no purification of the water took place.

b. On Pentecost, no purification of water is suggested.

If actual clean water is meant here literally, then at times the Jordan and many streams would delay baptism until the muddy season expired.

Hebrews 10:23 --let us hold fast the

Man’s job, not God’s, is stated here.

a. 1 Thessalonians 5:21 “Prove all things, hold fast that which is good.”

b. 2 Timothy 1:13 : “Hold fast the pattern of sound words.”

c. Hebrews 3:6 : “Whose house we are, if we hold fast our boldness and the glory of our hope firm unto the end.”

d. Hebrews 4:14 : “Having a great High Priest, let us hold fast our confession.”

e. Revelation 2:25 : “Nevertheless that which ye have, hold fast till I come.”

f. Revelation 3:3 : “Hold fast and repent.”

g. Revelation 3:11 : “Hold fast which thou hast.”

Too many exhortations to “hold fast” are found to believe that God will do all of it.

Hebrews 10:23 --confession of our hope

The word “profession” probably is the meaning. Confession’s importance is stated frequently in the New Testament:

a. Luke 12:8-9.

b. Romans 10:9-10.

c. Hebrews 13:15.

d. Matthew 10:32.

We confess the Person in Whom is our hope.

Hebrews 10:23 --that it waver not

Small faith, wavering faith, is condemned.

James 1:6 : “But let him ask in faith, nothing doubting, for he that doubteth is like the surge of the sea, driven by the wind and tossed.”

Matthew 14:31, to Peter who was sinking: “O thou of little faith, wherefore didst thou doubt?”

As a wavering S. O. S. is fatal for men and ships, so a wavering faith often fails to bring God to the rescue.

Hebrews 10:23 --for He is faithful Who promised

Since Christ and God are so faithful, there is no need for an occasion of doubt.

a. Christ did all that He said He would do on earth, so proving His faithfulness.

b. He said He would rise from the dead, and He proved it, so no more evidence is needed.

Christ’s faithful life ought to make us steadfast in His promises.

Hebrews 10:24 --and let us consider one another

We are our brother’s keeper, although Cain inferred otherwise. We can’t live the Christian life alone, and we must be considerate of others.

Hebrews 10:24 --to provoke

Means “to excite, to stir up.” Our lives are to be salt, light, leaven and provocation. Matthew 5:16.

Hebrews 10:24 --unto love and good works

Too many Christians have people mad and disgusted instead of encouraged to good work. Love for one another, love for the Lord, the church, good works, must be encouraged by our lives.

Hebrews 10:25 --not forsaking our own assembling together

Nothing is accomplished without assembling.

a. Political rallies depend upon assemblies for victories.

b. Education, for sharing of knowledge, depends on regular attendance.

We have definite reasons for assembling.

a. To worship God.

b. To fellowship with His people.

c. To commemorate Christ’s death.

Observe “assembling” in the scripture:

Acts 2:42 : “They continued.”

Acts 2:44-46 : “And all that believed were together—continuing stedfastly with one accord.”

Acts 4:23 : “Being let go they came to their own company.”

Acts 4:32; Acts 5:12-14; Acts 11:26; Acts 12:12.

Hebrews 10:25 --as the custom of some is

Perhaps because of persecution some were neglectful. What excuse is there for people who have such a custom today?

a. Freedom of worship has come to mean “free not to worship.”

b. Those who neglect to worship are those who neglect to encourage, to pray and to pay.

Hebrews 10:25 --but exhorting one another

Some say to exhort one another of the coming day of judgment, but we don’t exhort to assemble for this. Some say the day of death, but this isn’t a day to exhort. The day of assembling to worship is what he means when he tells us to exhort.

a. A day of worship approaching is a day for us to exhort brethren to anticipate.

b. He is talking about assembling, and we must exhort brethren to get ready to assemble as the day for assembling around the table of the Lord approaches.

Hebrews 10:25 --so much the more

It should cause us to be more zealous, more diligent as time hastens. Exhortation should be more intense as the time factor becomes more prominent.

Hebrews 10:25 --as ye see the day drawing nigh

The Lord’s Day must be referred to, the day for assembling to remember the Lord.

Milligan, page 284, also McKnight, have a conviction here:

“It refers to the day of Jerusalem’s overthrow.”

“If not the above, then it refers to Christ’s coming.”

It is true that the expression, “the day,” refers to future events connected with the coming of the Lord, but not in this verse.

a. The text speaks of assembling that can be forsaken.

b. Those who were forsaking assembling were not forsaking an assembly in judgment time, but regular assembly privileges afforded to them then each Lord’s Day.

Study Questions

1831. Who is blessed with boldness? Hebrews 10:19.

1832. Did the high priest of old have fear?

1833. What is the Holy Place referred to here—heaven, or the church, or the Presence of God?

1834. With what do we enter as we do it with boldness?

1835. What adjectives describe the Way?

1836. Is the word “Way” a familiar one in the New Testament?

1837. A road, a building is generally dedicated, How about Christ’s Way?

1838. Can it be now considered a new Way? What did the idea express in the beginning?

1839. In what way can it be considered a living Way?

1840. What kind of a sacrifice must we make to attain?

1841. What is the veil to our Holy of Holies?

1842. How important is the blood atonement of Christ as seen by this chapter?

1843. What does John 6:54-56 say concerning His flesh?

1844. Is blood conditional with us as it was with the priest?

1845. What does the Christian possess in verse twenty?

1846. Has the Hebrew author given any pre-eminence to Jesus’ mother, Mary, the blessed virgin?

1847. Has he mentioned her?

1848. What is suggested by the word “great”? Hebrews 10:21.

1849. What is meant by “the house of God”?

1850. Compare 1 Timothy 3:15 for a similar expression.

1851. Compare Hebrews 8:2.

1852. Is it actually a house, or “things pertaining to God’s house”?

1853. Do we use the word “house” to mean other than a dwelling?

1854. What would cause us to draw near to the house of God?

1855. Would we be so bold if we had not such a great Priest?

1856. What must be the condition of our heart?

1857. What would characterize a true heart?

1858. Describe “fulness.” Hebrews 10:22.

1859. Is it the opposite of a shrinking faith?

1860. Does this verse teach sprinkling?

1861. Is it figurative or literal sprinkling?

1862. Can you literally sprinkle the heart?

1863. What is the significance of the term?

1864. What were the occasions for sprinkling in the Old Testament?

1865. What word could be used in place of the word “sprinkle”?

1866. What other verses in the Bible use the word “sprinkle”?

1867. Is there any place where it speaks of using sprinkled water as a substitute for immersion?

1868. Does the word “water” appear with the word “sprinkle”? What word does appear with it?

1869. What is the sprinkling to do for us?

1870. How can a person have a free conscience when he can’t forget his sin even though God does?

1871. A washing is referred to here. Is this an isolated teaching? Cf. Titus 3:5; Ephesians 5:26; Acts 22:16.

1872. Is it fair to say that sprinkling is figurative and that this is literal?

1873. What Old Testament practices do we have as an example of washing? Cf. Leviticus 16:4; Leviticus 8:6; Leviticus 8:24; Exodus 30:19-21.

1874. Does Ezekiel 36:25 bear on the subject?

1875. Who was the prophecy concerning?

1876. What is meant by “pure water”? Is it holy water or purified water?

1877. Do we have any example in the New Testament of purifying water?

1878. Would this eliminate baptizing in the Jordan during the muddy season?

1879. When is a water pure—to the heathen, to the farmer drinking from a well, to the scientist, or to the health nurse?

1880. If this verse does not refer to our immersion, then what does it refer to?

1881. Does it read “having had our body washed”?

1882. Is it something that the Christian experiences, or is it something that we have had done in the past?

1883. God has prepared the sacrifice. Whose job is named here? Hebrews 10:23.

1884. Is the expression “hold fast” a familiar one?

1885. If God will not let us go, then are these not unnecessary admonitions?

1886. How can one “hold fast”?

1887. What are we to hold to?

1888. Does the word “confession” carry the idea of “profession”?

1889. Do we confess hope or confess a Person in Whom is our hope?

1890. Is the word “hope” personalized?

1891. What must not waver? Did Simon waver while walking on the water?

1892. What will the sailor do in a lifeboat when he loses hope?

1893. What will the wavering Christian do?

1894. What does this verse teach that will bolster our hope? Hebrews 10:23.

1895. Did Christ keep His word on earth?

1896. What great declaration did He make that was established so that our hope could be a reality?

1897. Does this verse teach that we are our brother’s keeper?

1898. Did Cain infer otherwise?

1899. Do we consider one another as we ought?

1900. What is the meaning of the word “provoke”?

1901. Are we “provoking” people, thereby causing dissension in the church?

1902. If we provoke people to love, what should they love?

1903. How can we encourage people in good works?

1904. How can we do it through our work as a minister, elder, Bible School teacher?

1905. What could be included in good works?

1906. Can you name anything great accomplished with people, without having assemblies?

1907. Can you have an army without assemblies for drill and instruction?

1908. What definite reasons may be given for the Christian assembly?

1909. What examples do we have in the Bible?

1910. Is the day of assembly the day that draweth nigh?

1911. How can we see any other day drawing nigh?

1912. If it is not the day of worship, what are we to encourage—to exhort?

1913. If it is not a day of worship, what is violated? What does the willful sin refer to?

1914. If neglect of worship was a serious transgression in the Old Testament, is it not a sorer sin under the new covenant?

1915. If absenteeism is condemned, is it the same as willful sin?

1916. What was the custom of some? Who do you suppose they were?

1917. Why do you suppose that they were neglectful?

1918. Why do people neglect attending church today?

1919. Can 30% to 50% of a church in assembly be as effective as it should be?

1920. Do we have a responsibility to our brethren in this matter?

1921. If church people exhorted, would the preacher be so occupied with non-assembling Christians that he does not have time to call on the non-professing ones?

1922. What do you say when you exhort?

1923. What is meant by “so much the more”?

1924. This verse suggests a time element. What ought consideration of it do to us?

1925. What is the day referred to here?

1926. What day do some think it is?

1927. Does it not refer to a day of assembly, which men were neglecting by failure to assemble?

1928. Is there anything to suggest that it refers to the overthrow of Jerusalem?

1929. Could it refer to Christ’s coming?

1930. Could this day be forsaken by us?

1931. Is it possible to neglect a day if you do not know that it is a day drawing nigh?

1932. If absenteeism is discussed in the previous verse, then what is the willful sin here?

1933. Ought we to be very much alarmed at the small percentage of a membership gathered around Christ’s table?

1934. What percent of your members were present last Lord’s, Day?

1935. What if a company tried to manufacture with such absenteeism?

1936. What truth have we received? Hebrews 10:26.

1937. What should truth produce in us—neglect or diligence?

1938. Should the Christian be a willful exhorter or neglectful assembler?

Verses 19-39

Heb 10:19-39

SECTION NINE

Hebrews 10:19-39

ANALYSIS

In the first six chapters of our Epistle, exhortation follows exposition and argument in quick and rapid succession. But from 7: 1 to 10: 18, we have one continued discussion of the priesthood of Christ, of the covenant of which he is the Mediator, and of the one great atoning sacrifice of himself which he once made for the sins of the world. At this point ends the doctrinal part of the Epistle; most of what follows being taken up with matters of exhortation, consolation, and encouragement.

In the first section of the hortatory part upon which we now enter, our author makes a practical application of some of the leading points involved in the preceding discussion, earnestly exhorting his readers to greater zeal and diligence in their Christian profession, warning them still further against the dangers and fearful consequences of apostasy, and encouraging them in various ways and by sundry motives to persevere with fidelity to the end of their Christian course. (Hebrews 10:19-39.)

I. He begins by exhorting his Hebrew brethren (1) to draw near to God with true hearts and in the full assurance of faith, hav¬ing their hearts sprinkled from an evil consciousness, and their bodies washed with pure water; (2) to hold fast the confidence of their well grounded hope; (3) to have a mutual watch-care over one another, so as to excite each other to love and good works, and (4)not to neglect the meetings appointed for social worship. (Hebrews 10:19-25.) This exhortation he enforces.

1. On the ground that the way of access into the Holiest of all had then been made manifest through the rent vail of the flesh of Jesus (Hebrews 10:19-20).

2. That they had a great high priest over the house of God, through whom they had at all times free access to the throne of heavenly grace (Hebrews 10:21).

3. That God is faithful, and that he will certainly fulfill all his promises (Hebrews 10:23).

4. That the day of trial was then near at hand (Hebrews 10:25).

II. He again warns his readers against the dangers and fearful consequences of apostasy. Of these, he urges them to beware.

1. Because for the apostate even the sacrifice of Christ is no longer available, and consequently he can expect nothing but the awful horrors of the coming judgment (Hebrews 10:26-27).

2. Because his condemnation will be even more intolerable than was that of the presumptuous sinner under the Law, on the ground that wherever much is given, there also much is always required (Hebrews 10:28-29).

3. Because God will certainly execute his righteous vengeance on all the finally impenitent (Hebrews 10:30-31).

III. He urges and encourages them on the ground of consistency, to endure with meekness and resignation whatever trials and afflictions might come upon them (Hebrews 10:32-34). They had, it seems, formerly endured much, and they had borne it all joyfully in view of the riches and honors that awaited them. And now the Apostle would have them persevere in the same course in which they had begun.

IV. He exhorts and encourages them to maintain their confidence, and to persevere in their begun course, (1) on the ground that their final recompense would be very great; and (2) on the ground that the coming of Christ was very near at hand, when the faithful would all be rewarded for their fidelity (Hebrews 10:35-39). This the Apostle illustrates and enforces by referring to the over¬throw of the Chaldean monarchy, and the deliverance of the faith¬ful Israelites from its oppressive bondage.

The main points of this section may therefore be briefly summed up as follows:

I. Hebrews 10:19-25. An exhortation to greater diligence, purity, constancy, and fidelity in the worship and service of God.

II. Hebrews 10:26-31. A solemn warning against the dangers and fearful consequences of apostasy.

III. Hebrews 10:32-34. Exhortation and encouragement to the Hebrew Christians, drawn from their previous steadfastness and endurance.

IV. Hebrews 10:35-39. Further exhortation and encouragement to maintain their confidence, and to persevere through faith to the end, which to them was then very near at hand.

Verses 26-31

Heb 10:26-31

A SOLEMN WARNING AGAINST

THE DANGERS AND FEARFUL

CONSEQUENCES OF APOSTASY

Hebrews 10:26-31

Hebrews 10:26 ---For if we sin willfully, etc.—To sin willfully after that we have received the knowledge of the truth is the same as to aposta­tize from Christ, for which there is no forgiveness. See notes on Hebrews 6:4-6. The use of the present participle (hamartanonton) shows that the sin is not one of error or inadvertence; not a sin of mo­mentary excitement; but rather that it is a sin of habit; a sin that is willingly and deliberately persisted in; a sin that is committed with a high hand and in open violation and contempt of God’s law. For the law in reference to these two classes of sins, see Numbers 15:22ff. The word rendered knowledge (epignosis) means more than a mere objective knowledge (gnosis) of the truth. It rather de­notes a full experimental knowledge, such as we gain by the active application of our minds to the study of the truth. And hence it is of “those who were once enlightened, and have tasted of the heav­enly gift, and were made partakers of the Holy Spirit, and have tasted of the good word of God and the powers of the world to come,” that our author speaks. If such persons apostatize from Christ—

Hebrews 10:26 ---There remaineth no more sacrifice for sins,—Or rather, there remaineth no longer (ouk eti) a sacrifice for sins. The idea of the Apostle is not simply that those who presumptuously reject the sacrifice of Christ can obtain salvation through no other; but fur­ther, he means to say that in the case of such high-handed trans­gressors, even the sacrifice of Christ is no longer available. The man who was once a Christian, a true child of God, and who as such was made a partaker of the Holy Spirit, and yet falls away as an apostate from Christ, can obtain no more forgiveness in any way. “His desperate condition,” as Delitzsch justly remarks, “is both the natural consequence of his willful error, and also a con­dign punishment inflicted by the Divine hand. He not only shuts out himself from grace, but the door of repentance is shut behind him; and he has before him only the prospect of a damnation from which there is no escape.”

Hebrews 10:27 ---But a certain fearful looking for of judgment—This is the fearful condition of every apostate from Christ. Cut off from all hope of being saved, nothing remains for him but a certain fearful anticipation of coming judgment and a fervor of fire which will fi­nally consume all the enemies of God. There seems to be an allu­sion here to the fire which came out from God and consumed the two hundred and fifty Levites who participated in the rebellion of Korah (Numbers 16:35); and perhaps also to the destruction of Nadab, Abihu, and other like rebels against the Divine govern­ment. See references. So, God himself is represented as a con­suming fire (Hebrews 12:29), before whom all the wicked will finally per­ish (2 Thessalonians 1:8). This thought our author now proceeds to il­lustrate still further by a reference to the law of Moses.

Hebrews 10:28 ---He that despised Moses’ law, etc.—The Apostle does not speak here of all manner of sins and transgressions committed under the Old Covenant, but only of such as were committed “with a high hand,” and in open rebellion against God and in contempt of his government: such, for example, as the sin of idolatry; the law concerning which was inexorably laid down as follows: “If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, and hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; and it be told thee, and thou hast heard of it, and inquired diligently, and behold, it be true, and the thing certain, that such abomination is wrought in Israel: then thou shalt bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. At the mouth of two witnesses, or three witnesses shall he that is worthy of death Deuteronomy 17:2-7.)

This is the best possible commentary on our text. It proves be­yond all doubt that for the apostate under the Old Covenant there was no forgiveness. And now he proceeds to show by an argu­ment, a minori ad majus, that the case of the apostate under the superior light and privileges of the New Covenant, is even more intolerable.

Hebrews 10:29 ---Of how much sorer punishment, etc.—The lesson is taught by our Lord himself, that wherever much is given, there also is much always required. “That servant,” he says, “who knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall much be required; and to whom men have committed much, of him will they ask the more.” (Luke 12:47-48.) And just so our author reasons in the case before us. If the apostate under the Old Cove­nant was punished with so great severity, much more shall the apostate, who under the superior light of the New Covenant has trampled under foot the Son of God, and accounted the blood of the covenant by means of which he was sanctified an unholy thing, and insulted the Spirit of grace, suffer the extreme penalties of the divine law. The threefold specification of his guilt is given here for the purpose of more clearly defining the desperately wicked and abandoned course of the apostate. Let us notice each of these in order:

Hebrews 10:29 ---Who hath trodden under foot the Son of God,—The in­effably glorious and perfect Being who in infinite condescension be­came flesh and died to redeem him; who sent his good Spirit to enlighten, comfort, and sanctify him; and who, in a word, did all that Heaven could do to save him from his sins, and to make him an heir of honor, glory, and immortality;—this is the Being whom the apostate, as far as he can, now tramples under foot, and treats as an object of extreme hatred and contempt! What else can such a one expect but the extreme terrors and torments of the coming judgment.

Hebrews 10:29 ---And hath counted, etc.—The word rendered unholy (koinon) means (a) what is common; and (b) what is unholy or im­pure. Its secondary meaning is to be preferred here as being more in harmony with the context. The apostate treats this blood, by means of which he was himself once sanctified, as an unholy and impure thing. The use of the word sanctified (hegiasthe) shows very clearly that the subject of the discourse was once a Christian, a true child of God, and prospectively an heir of glory. But now he is a child of the devil and an enemy of all righteousness.

Hebrews 10:29 ---Hath done despite unto the Spirit of grace?—That is, to the Holy Spirit. It is here called the Spirit of grace, because through it God imparts all grace, comfort, and salvation to our helpless and sinful race. By it, Christ himself worked all his mira­cles (Matthew 12:28) ; and by it, he convinces the world of sin, of righteousness, and of judgment (John 16:8) ; and by it, he com­forts his saints and helps their infirmities (John 7:39; Romans 8:26). To insult this Spirit, then, as does the apostate, is manifestly the height of all wickedness, maliciousness, and impiety. And hence, as Christ says (Matthew 12:32), for those who do so there is no forgiveness. Nothing remains for them but a certain fearful expectation of judgment, and a jealousy of fire which will devour all the adversaries of God.

Hebrews 10:30 ---For we know him that hath said,—The meaning is, we know the character of God: we know him to be a God of truth; a God of justice; and a God of infinite power and holiness. We know, therefore, that he will certainly execute all his threatenings on his enemies, while he at the same time fulfills all his promises to his children.

Hebrews 10:30 ---Vengeance belongeth unto me, etc.—This is a quotation from Deuteronomy 32:35. It is cited in Romans 12:19, to show that vengeance does not belong to us but to God. Here, it is cited to prove that God will certainly, in due time, render a just recompense to all his enemies.

Hebrews 10:30 ---And again, the Lord shall judge his people.—This is a cita­tion from Deuteronomy 32:36. The same expression is found also in Psalms 135:14; but it is most likely that our author quotes from the law as given by Moses. The passage is variously explained by exposi­tors. Some take it to mean that the Lord will vindicate and avenge his people, by executing just judgment on his and their enemies (Delitzsch, Alford, Moll, Stuart) ; but others think that the object of our author is rather to show that God is so very just and righ­teous, that he will not allow the sins of even his own children to pass with impunity, much less the daring impiety of apostates (Bleek, Lunemann, De Wette). “For if the righteous scarcely be saved, where will the ungodly and the sinner appear ?” (1 Peter 4:18.) Perhaps both ideas may be included in the Apostle’s argu­ment.

Hebrews 10:31 ---It is a fearful thing to fall into the hands of the living God.—This is plain enough from the scope of the passage and the explanations already given. For if God is infinitely just and infi­nitely holy, it must indeed be indescribably awful to fall into his hands to be punished forever and ever. True, indeed, David says, “Let us fall now into the hands of the Lord; for his mercies are great; and let us not fall into the hand of man.” (2 Samuel 24:14.) But David was not an apostate. It was for correction, and not for everlasting punishment, that he chose to fall into the hand of the Lord, rather than into the hands of his enemies. The cases are, therefore, not at all parallel. For it is not for the purpose of being corrected during the short space of three days, or even three centu­ries, that the apostate falls into the hands of Jehovah; but it is that he may be “punished with an everlasting destruction from the presence of the Lord, and from the glory of his power.” (2 Thessalonians 1:9.) “These,” says Christ, “shall go away into everlasting (aionion) punishment; but the righteous, into everlasting (aion- ion) life.” (Matthew 25:46.)

Commentary on Hebrews 10:26-31 by Donald E. Boatman

Hebrews 10:26 --for if we sin wilfully

Observe he has been talking about absentees.

a.Deliberately absenting oneself from the Lord’s Supper is wilful sin.

b. Church members should examine their hearts to see if it is an excuse or a reason that kept them from the table.

Hebrews 10:26 --Sinning wilfully is producing sin

a. Producing sin is not in the nature of the Christian.

2 Peter 1:4 : “Become partakers of the divine nature, having escaped from the corruption that is in the world by lust.”

1. 1 John 2:1 : “These things I write unto you that you may not sin.”

2. 1 John 3:9 : “Whosoever is begotten of God doeth no sin because His seed abideth in him and he cannot sin, because he is begotten of God.”

b. Note the Greek word for “sin wilfully”, poion—poiei, in I John.

1. The verb is poico: “to make, to form, to construct.”

2. The unregenerate man lives in sin and loves it; the regenerate man may lapse into sin, but he loathes it.

c. The Christian does not practice or form sin.

Hebrews 10:26 --after that we have received the knowledge of the truth

A knowledge of the truth should make us produce fruit of the Spirit, instead wilful sin. A return to sin is a worse state than the first, according to 2 Peter 2:20-22.

Hebrews 10:26 --there remaineth no more a sacrifice for sin

The Jews had none for the sin of the high hand.

a. Numbers 15:30 : “But the soul that doeth aught with a high hand, whether he be home born or a sojourner, the same blasphemeth Jehovah and that soul shall be cut off from among the people.”

b. See Isaiah 1:10-15; Isaiah 59:1-2.

c. Also Jeremiah 6:19-20; Jeremiah 7:9-16.

God hates sin deeply, and for those enlightened ones who know better and have the power to escape and refuse it, there is no sacrifice to cover it.

With the power of God, there is no excuse for wilful sin. See Philippians 4:13; 1 Corinthians 10:13.

The Christian Life

Not willful Sin	Not unto Death
Sacrifice for sin	Renewed unto Repentance
With Christ	Exhorts Christ
Faith in Blood	Honor to Holy Spirit
Holy

The Willful Sinner

Contrast the above with Hebrews 10:29

Sin of High Hand	Willful Sin
Cp. Numbers 15:30	Death

No sacrifice for sin

Falling away; impossible to renew without Christ

Trodden underfoot the Son of God

Counted the blood an unholy thing

Done despite unto the Spirit of Grace

Hebrews 10:27 --but a certain fearful expectation of judgment

Those who go out from the blood of Christ have not only an evil conscience to feel but also the wrath of God to face.

Hebrews 10:27 --and a fierceness of fire

Of course this is not a new doctrine.

a. Fire destroyed Sodom and Gomorrah.

b. Fire destroyed Korah and his rebellious company. Numbers 16:35.

c. John preached about fire. Matthew 3.

d. Peter preached about fire. 2 Peter 3:8-14.

e. Hebrews 10:27 says God is a consuming Fire.

f. Christ will come as a flaming Fire. 2 Thessalonians 1:8.

This Greek word Luxos does not always mean fire.

a. In Acts 13:45 it is translated “envy, jealously”.

b. Acts 5:7—“wrath, indignation”.

c. Romans 10:2, It is translated “zeal”.

d. Hebrews 10:27. The American Standard Version footnotes it as “jealousy”.

Hebrews 10:27 --which shall devour the adversaries

Whether the above word is “fire,” “jealousy,” or “indignation,” the result is the same.

a. The backward-treading individual is to be counted as an enemy.

b. Those not for Him are adversaries. Matthew 12:30.

Paul, in 1 Corinthians 16:9, says that there are many adversaries.

Hebrews 10:28 --a man that hath set at naught Moses’ law dieth without compassion on the word of two or three witnesses

“Setting aside” amounted to apostasy and was a capital offense. Deuteronomy 17:3-6. “Without compassion” shows the strictness of an absolute God.

a. Numbers 15:32-36 is an example.

b. Sentiment cannot enforce the law. Enforcement calls for all sentiment to be aside.

Two or three witnesses were required to establish the fact.

a. See Deuteronomy 17:6.

b. Note the fact that an elder must likewise have a plurality of accusers before being condemned. 1 Timothy 5:19.

Hebrews 10:29 --of how much sorer punishment

Such offenses were trifling in comparison to turning against Christ after once being for Him. The word “sorer” carries the idea of severity.

Hebrews 10:29 --think ye, shall he be judged worthy

Deserving the worst for deserting the best is suggested. Cf. Luke 12:47-48.

a. Jesus suggested that the one who knew that he was sinning, but did not cease from it, deserved many stripes.

b. How undeserving of forgiveness is the one who turns his back on Christ after knowing Him.

Note the three charges against such a one:

a. Treading upon Christ.

b. Discounting the blood of Christ.

c. Insulting the Spirit.

Hebrews 10:29 --who hath trodden under foot the Son of God

“Who has treated Christ with contempt” is meant here. It is an utter disregard of the King of our lives, tramping upon Him as though we were king and He a lowly conquered creature.

Hebrews 10:29 --and hath counted the blood of the covenant

Note the ways it is spoken of:

Hebrews 10:19 : “The blood of Jesus.”

Hebrews 9:14 : “The blood of Christ.”

1 Peter 1:2 : “The blood of Jesus Christ.”

1 Peter 1:19 : “The precious blood of Christ.”

1 John 1:7 : “The blood of Jesus, his Son.”

Revelation 7:14 : “White in the blood of the Lamb.”

The blood is to take away the errors of repentant people, not wilful sinners.

Hebrews 10:29 --wherewith he was sanctified an unholy thing

“Unholy” in Greek means “common,” in contrast to “sacred.” He has treated it as though no power or atonement were in it.

Hebrews 10:29 --and hath done despite

Insult, defiance is meant here, We see people who try to hurt loved ones; this is spite.

Despite is an intensified form of the word, translated, “to treat shamefully” in Matthew 22:6; “to insult” in Luke 18:32; Acts 14:5; 1 Thessalonians 2:2.

Hebrews 10:29 --unto the Spirit of grace

The Spirit that bestowed upon them such wonderful blessings is meant, When we turn from the path of the fruit of the Spirit to produce evil fruit, we endanger our soul.

How important is the Spirit?

Matthew 12:28 : By Him Christ worked miracles.

John 16:8 : By Him God convinces the world of righteousness and judgment.

John 7:39 and Romans 8:26 : He comforts the saints and helps their infirmities.

When we insult Him there is no forgiveness. Matthew 12:32; also Mark 3:29; Luke 12:10.

Hebrews 10:30 --for we know Him that said

Deuteronomy 32:35-36 : God is speaking. The Hebrews knew the God that stated this. The Hebrews knew the faithful God Who in times past punished men for sin. They no doubt knew the severity of God in His dealing with Ananias and Sapphira.

Hebrews 10:30 --vengeance belongeth unto Me

God has certain rights, and vengeance is one of them.

a. Leviticus 19:18 : “Thou shalt not avenge.”

b. Romans 12:19 : “Avenge not yourselves.”

c. 1 Thessalonians 4:6 : “The Lord is the avenger.”

A discussion of vengeance should consider three things;

a. God delegated the power to execute apostates of the nation of Israel to the rulers of the people.

b. Now He has resumed the power, and He reserves apostates for an everlasting destruction.

Justice demands vengeance.

Hebrews 10:30 --I will recompense

God can do an adequate job.

a. Romans 1:27 : “Receiving in themselves that recompense of their error which was due.”

b. Hebrews 2:2 : “Every transgression received a just recompense of reward.” How shall we escape?

c. 1 Peter 4:18 : “For if the righteous are scarcely saved.”

Man’s judgment is feeble in comparison to God’s.

a. Observe these scriptures:

Matthew 25:46 : “These shall go into everlasting punishment.” 2 Thessalonians 1:9 : “Everlasting destruction from the presence of the Lord.”

2 Peter 3:10-13.

b. Compare this with our one-to-five year imprisonments with good food, libraries, recreation, etc., furnished to the criminal. And again, Deuteronomy 32:36.

Hebrews 10:30 --the Lord shall judge His people

“Judge” here means “govern.”

a. God will divide the godly from the hypocrites. See Psalms 1:5 : “Therefore the wicked shall not stand in the judgment.” Also Matthew 25:46.

b. The hypocrites may grow as tares, but their doom is certain. I am glad God governs His people and that He will judge us, rather than men who judge by the outward appearance.

Hebrews 10:31 --it is a fearful thing to fall into the hands of the living God

Examples of it—Old Testament characters:

a. Adam and Eve.

b. Cain.

c. People of Noah’s day.

d. Sodom and Gomorrah.

e. Korah.

An example of it in the New Testament is that of Ananias and Sapphira. The destruction pictured by Peter, and by the Book of Revelation, is the worst yet.

Study Questions

1939. What was the willful sin in the Old Testament called? Cf. Numbers 15:30.

1940. What does Peter say concerning the Christian who returns to evil? Cf. 2 Peter 2:20-22.

1941. Was there a sacrifice for sin of the high hand in the Old Testament? Cf. Numbers 15:30; Isaiah 1:10-15; Isaiah 59:1-2; Jeremiah 6:19-20; Jeremiah 7:9-16.

1942. Does God hate the sin of the enlightened ones more than the sin of those living in sin?

1943. What is meant by “no more sacrifice for sin”?

1944. With the power of God at our disposal, is there any excuse for our falling? Cf. Philippians 4:13; 1 Corinthians 10:13.

1945. Does this verse mean that such a one can’t return and repent?

1946. What may the backslider expect? Hebrews 10:26.

1947. What is Paul’s adjective to describe the expectation of judgment?

1948. What does Hebrews 10:31 say about it?

1949. What is the cause for God’s ability to be fierce according to Nahum 1:2; Nahum 1:6-7?

1950. What will accompany the judgment?

1951. Has God ever used fire to destroy people? See Genesis 19:28; Numbers 16:35.

1952. Is the expression “fierceness of fire” a new doctrine?

1953. Did John preach about fire? Cf. Matthew 3.

1954. Did Paul? Cf. 2 Thessalonians 1:8; Hebrews 10:27.

1955. Did Peter? Cf. 2 Peter 3:8-14.

1956. Does the word translated “fire” always mean “fire”?

1957. What other meanings has it? Is it ever so translated?

1958. Is the result the same, as seen by the word “devour”?

1959. Is the indifferent person an adversary? Cf. Matthew 12:30.

1960. Was it a great sin to set aside the law of Moses?

1961. Was it a capital offense? Cf. Deuteronomy 17:3-6.

1962. Do we have an example of the lack of compassion? See Numbers 15:32-36.

1963. Why did God insist on a multiplicity of witnesses?

1964. Does God require witnesses against an elder? Cf. 1 Timothy 5:19.

1965. Is God sentimental when His laws are concerned?

1966. What does the word “sorer” mean?

1967. Do we deserve the worst when we have broken the best? Cf. Luke 12:47-48.

1968. How deserving of forgiveness is the one who turns his back on it?

1969. What are the sins named in this verse as deserving of punishment?

1970. How can we tread upon Christ?

1971. Do we walk on Him when we neglect His table for visiting, fishing, picnicking, etc.?

1972. In what relationship does he speak of the blood here?

1973. How is it expressed in other verses? Cf. Hebrews 10:19; Hebrews 9:14; 1 Peter 1:2; 1 Peter 1:19; 1 John 1:7; Revelation 7:14.

1974. What is meant by the expression “unholy thing”?

1975. How can the backslider by his life make the sacrifice seem unholy?

1976. Define “done despite.”

1977. See other verses for examples. Cf. Matthew 22:6; Luke 18:32; Acts 14:5; 1 Thessalonians 2:2.

1978. If the Spirit produces the blessings in our lives, what may we expect if we treat Him shamefully?

1979. If He is the Comforter, may we expect comfort by insulting Him?

1980. What did Jesus say concerning sin against the Holy Spirit? Matthew 12:32; Mark 3:29; Luke 12:10.

1981. Who is known in Hebrews 10:30?

1982. What verse is quoted?

1983. Did these people know God?

1984. Do you suppose that they knew Ananias and Sapphira?

1985. What is meant by “vengeance”?

1986. Was this an old doctrine carried over into the New Testament? Cf. Leviticus 19:18; Romans 12:19; 1 Thessalonians 4:6.

1987. Does justice demand vengeance?

1988. Is a law of value if God does not enforce it and punish for it?

1989. Does God mean by “recompense” that He can do an adequate job?

1990. Will He give a just recompense? Cf. Hebrews 2:2; Romans 1:27.

1991. How does God’s judgment compare with our modern penal systems, with libraries, food, recreation, etc.?

1992. Did Jesus teach the judgment of God?. Cf. Matthew 25:46.

1993. What is meant by God judging His people?

1994. Does God exercise His absolute power now?

1995. How does God’s judgment differ from man’s?

1996. If man judges by outward appearance, ought we to be the more careful?

1997. Give examples of the fearfulness of God’s judgment in the Old Testament. In the New Testament.

1998. Is that pictured in Revelation and by Peter worse?

1999. What former days are to be recalled?

2000. What pleasant and worthwhile memories should they recall?

2001. What would “enlightened” refer to? Hebrews 10:32.

2002. What had they endured in suffering?

2003. Could it be the persecution after Stephen’s death?

2004. What kind of good could come from such a memory?

2005. Does easy living make for careless religion?

2006. What is meant by “gazingstock”?

2007. What does the word “partly” refer to?

2008. Could it mean that some of them had been gazingstocks, and others had not?

2009. Was it common for people to be publicly abused?. Cf. Acts 19:29; 1 Corinthians 4:9.

2010. What is the difference between reproaches and afflictions?

2011. Does Hebrews 10:34 give a clue?

2012. How could they “partly” be partakers with abused people?

2013. Could Hebrews 6:10 be a reference to this?

2014. What two things were commendable in their life according to this verse?

2015. Does the King James Version read differently here?

2016. Is the commendation in order in either case?

2017. What is meant by spoiling of possessions? Hebrews 10:33.

2018. What possessions cannot be spoiled by man?

2019. What is implied by the word “abiding”?

2020. “Cast away” would be the sign of what?

Verses 32-34

Heb 10:32-34

EXHORTATION AND ENCOURAGEMENT

TO THE HEBREW CHRISTIANS, ON THE

GROUND OF THEIR PREVIOUS ENDURANCE
Hebrews 10:32-34

Hebrews 10:32 ---But call to remembrance, etc.—We are here reminded of the very happy and encouraging turn which our author gave to his argument in the sixth chapter. Having there treated of the alarm­ing state of the apostate, he reminded his readers that though sadly delinquent in some respects, they were, nevertheless, still far re­moved from the sin of apostasy. “God,” he says, “is not unrigh­teous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister.” And just so he proceeds in this instance. Having pre­sented to the Hebrew brethren the awful doom of those who reject Christ and the great salvation purchased through his blood, he next encourages them by referring to their first love, and remind­ing them how heroically they had endured their former afflictions.

Hebrews 10:32 ---After ye were illuminated,—That is, after they had been translated from the kingdom of darkness into the Kingdom of him who is himself the light of the world (John 8:12), the Sun of righteousness that has risen upon the nations (Mai. 4:2). Those who follow him cannot walk in darkness. See notes on Hebrews 6:4.

Hebrews 10:32 --- Ye endured a great fight of afflictions.—These afflictions were such as occurred after the martyrdom of Stephen, when there was a great persecution against the Church which was at Jerusalem. (Acts 8:1 Acts 12:1-3, etc.) All these, the Hebrew brethren of Je­rusalem and Palestine had borne patiently and even heroically, as faithful “soldiers of the cross.” And now the Apostle would have them be consistent, and persevere in like manner even to the end.

Hebrews 10:33 ---Partly, whilst ye were made a gazingstock, etc.—The ob­ject of the Apostle in this verse, is to particularize and further il­lustrate the very severe nature and character of their former trials and afflictions; and also to remind them still further of the great readiness of mind with which they had endured them. They not only bore with patience and Christian fortitude the severe trials to which they themselves were subjected by their persecutors; but they also, it seems, voluntarily became the companions of others who were suffering in like manner. To be made a gazingstock (theatrizomenoi) is to be exposed to public abuse and insult, as criminals often were in the Greek and Roman theaters. (Acts 19:29; 1 Corinthians 4:9.) Speaking of these barbarous exhibitions, Seneca says in his seventh epistle: “In the morning men are exposed to lions and bears: at midday, to their spectators. Those that kill are opposed to one another; and the victor is detained for another slaughter. The conclusion of the fight is death.” The word re­proaches (oneidismoi) has reference to the reproachful epithets which were heaped upon the Christians by their persecutors; and the word afflictions (thlipseis) denotes the various sufferings and calamities which they endured. All these they had borne with pa­tience and Christian fortitude; and they had even voluntarily be­come the companions or partners (koinonoi) of those who were suffering from like reproaches and afflictions. This they did, no doubt, by contributing of their means for their support and com­fort ; and by doing all in their power to alleviate and remove their sufferings.

Hebrews 10:34 ---For ye had compassion of me in my bonds,—Or rather, according to the above critical note, For ye sympathised with them who were in bonds. This reading is, on the whole, best sustained by both the internal and the external evidence; and it is therefore preferred by Grotius, Bengel, Semler, Wetstein, Michaelis, Gries- bach, Scholz, Kuinoel, Bleek, Knapp, Ebrard, Delitzsch, and Moll, as well as by the authorities cited in the above note. It is proper to add, however, that the reading of the Textus Receptus is sup­ported by the Codex Sinaiticus and several other valuable manu­scripts. It is therefore a satisfaction to know that the difference of these readings does not materially affect the sense of the passage; the obvious purpose of the writer being in either case to praise and encourage the Hebrews on account of their former sympathy for those who were in bonds and afflictions.

Hebrews 10:34 ---And took joyfully the spoiling of your goods,—This may refer (1) to the losses which the Hebrews sustained in consequence of their becoming Christians; just as it sometimes now hap­pens even in our own day. “When a Jew,” says Ebrard, “shows himself determined to become a Christian, he is disinherited by his relatives; his share of the property is withheld from him; his credit and every source of gain, withdrawn; and he falls into a state of complete destitution.” This same kind of injustice was extensively practiced in primitive times by both Jews and Gentiles. But (2) it is probable that the Apostle refers here more particularly to the heavy losses of property which the Hebrew Christians had in­curred in times of persecution. In either case, they bore all joy­fully, just as the Apostles rejoiced that they were counted worthy to suffer shame for the name of Jesus. (Acts 5:41.)

Hebrews 10:34 ---Knowing in yourselves, etc.—Or, according to the most ap­proved reading, Knowing that ye have for yourselves a better pos­session, and one that is enduring. Some valuable manuscripts, as D, K, L, etc., retain the phrase in heaven (en ouranois). But whether these words are spurious or genuine, the sense of the pas­sage is in either case manifestly the same, as it is, no doubt, to the heavenly inheritance that our author here refers. See 1 Peter 1:4. The Hebrews, it seems, had joyfully submitted to being robbed of their earthly possessions; because, like Abraham, Isaac, and Jacob, they had constantly in view the heavenly country, and also the city which had the foundations. (Hebrews 11:10 Hebrews 11:16.) “Thus,” observes De­litzsch, “the sacred writer raises the hearts and minds of those whom his previous language might have depressed. He had led them to the brink of a terrible precipice of negligence and apostasy, down which they seemed in danger of falling; and now he leads them back from it to the contemplation of their own steadfast and favored past."

Commentary on Hebrews 10:32-34 by Donald E. Boatman

Hebrews 10:32 --but call to remembrance the former days

They had had days of strife, battle and victory over sin, and these should be remembered. Early days of Christian experience, a reminder of past faithfulness, should encourage me to strive again.

Hebrews 10:32 --in which after ye were enlightened

Enlightment is of Christ.

John 8:12 : “I am the Light of the world, He that followeth Me shall not walk in the darkness, hut shall have the Light of life.”

God’s word casts the light for men to follow.

Hebrews 10:32 --ye endured a great conflict of sufferings

Probably the persecution that broke out after Stephen’s death.

Acts 8:1; Acts 12:3.

The persecution by brethren of loved ones is the most severe.

Jesus prophesied that brethren would deliver up brethren.

Matthew 10:21-22.

Hebrews 10:33 --partly being made a gazing-stock

“Exposed to public shame” is meant. The meaning or use of the word “partly” should be considered.

a. Some suggest: “This suffering took place partly while they were being made a gazingstock.”

b. Likely not all had endured the same suffering.

In Greek and Roman theaters, criminals were often publicly abused and insulted. Acts 19:29 and 1 Corinthians 4:9.

Hebrews 10:33 --both by reproaches and afflictions

“Reproaches” were the unkind words heaped upon the Christians, The unbelievers treated the Christians as they treated Christ. “Afflictions” refers to those various sufferings and calamities which they endured.

Hebrews 10:33 --and partly becoming partakers with them that were so used

If they as individuals had not suffered, they had helped financially those that had been persecuted, This may be alluded in Hebrews 6:10.

Hebrews 10:34 --for ye both had compassion on them that were in bonds

King James version: “For ye had compassion of me in my bonds,” makes it personal.

a. The difference appears in some manuscripts.

b. The difference doesn’t affect the meaning.

1. In either case he praises them for their faithfulness.

2. Paul had endured all that is named, so if they had helped Paul only, they had shared.

This is the commendable thing about the Hebrews, as seen in Hebrews 6.

Hebrews 10:34 --and took joyfully the spoiling of your possessions

The early church was scattered, Acts 8, which no doubt meant possessions were taken from them. Those whose treasures are in heaven do not sorrow for earthly losses.

Hebrews 10:34 --knowing that ye yourselves have a better possession and an abiding one

Our possessions cannot be spoiled.

Matthew 6:19 : “lay not up for yourselves treasures upon the earth, where moth and rust consume”; 1 Corinthians 9:25 : “They do it to obtain a corruptible crown”; 1 Peter 1:4.

Everything here is temporary, while in heaven everything is abiding.

Study Questions

2021. The Christian should be girding for battle, What kind of a soldier would he be if he lost his courage?

2022. Is boldness the same as cocksureness?

2023. Is there room for haughtiness in this boldness?

2024. What apostle had boldness?

2025. What is meant by “recompense”?

2026. Is it evident that the Christian will be rewarded?

2027. Did Jesus ever warn concerning working for a losing cause?

Verses 35-39

Heb 10:35-39

THE HEBREWS ARE FURTHER EXHORTED

AND ENCOUR­AGED TO MAINTAIN THEIR

CONFIDENCE; AND TO PER­SEVERE

THROUGH FAITH EVEN TO THE END,

WHICH TO THEM WAS THEN VERY NEAR

AT HAND, WHEN THEY WOULD ALL BE

ABUNDANTLY REWARDED FOR THEIR

FIDELITY

Hebrews 10:35-39

Hebrews 10:35 ---Cast not away therefore your confidence,—There seems to be an allusion here to the conduct of weak and cowardly soldiers, who in the day of battle were wont to throw aside their shields and turn their backs on the enemy. This was regarded by the ancients as extremely dishonorable. And hence when the Lacedemonian women presented shields to their sons on going to battle, they were in the habit of saying to them, “Bring this back, or ’be brought back upon it." The same sentiment prevailed also among the an­cient Germans. Tacitus says, that “to lose or cast away the shield in battle, was regarded by them as a matter of the greatest dis­honor ; and that those who acted so were not allowed to be present at the sacrifices, nor to attend the public assemblies of the people." (Germ. c. vi.) In allusion to this very prevalent feeling among the ancients, our author exhorts his Hebrew brethren not to act the part of cowardly soldiers by voluntarily casting away the shield of faith, or rather of that holy and joyful confidence (parresia) which faith inspires in the soul; but to quit themselves like men; “to be strong in the Lord and in the power of his might"; knowing that no one could ever deprive them of this most valuable weapon of their Christian panoply, unless they would themselves voluntar­ily cast it aside, and then turn about and act as cowards.

Hebrews 10:35 ---Which hath great recompense of reward.—This joyful and well grounded confidence gives us peace of mind here, and secures for all who possess it, “glory, honor, and immortality” hereafter. Great indeed, therefore, is the recompense of its reward. It should be remembered, however, that this reward is not bestowed on any­one as a matter of debt, but of grace. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” (Ephesians 2:8.) This confidence is therefore but one of the legiti­mate fruits of God’s gracious plan; and it serves as a means of en­joying the salvation that has been so freely purchased for us through the precious blood of the Lord Jesus.

Hebrews 10:36 ---For ye have need of patience,—Patience is necessary at all times, and especially in times of trial and affliction. For without it, God’s gracious chastisements are unavailing; they only serve to irritate and excite our evil passions, and to make us more discon­tented. But with patience, they always give us a joyful and ap­proving experience which fills us with an increase of hope and love. (Romans 5:3-5.) And accordingly James exhorts his brethren of the dispersion to let patience have her perfect work, that they “might be perfect and entire, wanting nothing.” The man who does this, can always with Paul “glory in tribulations,” knowing that “these light afflictions which are but momentary [serve to] work out for us a far more exceeding and eternal weight of glory.” (2 Corinthians 4:17.)

Hebrews 10:36 ---After ye have done the will of God,—That is, after ye have done and suffered all that God requires of you. The Apostle does not mean to say that Christians should fulfill the will of God, as Christ did by means of his atoning sacrifice (Hebrews 10:7 Hebrews 10:9) ; but only that they should do and suffer patiently, in obedience to God’s will, whatever he himself may appoint or permit for their own spiritual improvement, as well as for the welfare of others.

Hebrews 10:36 ---Ye might receive the promise.—The whole verse may be more literally and simply rendered as follows: For ye have need of pa­tience ; that having done the will of God, ye may receive the prom­ise. By “the promise” is not meant the word of the promise; for that had been long previously given to Abrahapi and to his seed. (Galatians 3:29.) But “the promise” here means the thing promised. It is the eternal life with all its accompanying blessings, upon the enjoyment of which the soul of every true believer enters immedi­ately after death. (Luke 16:22; 2 Corinthians 5:6 2 Corinthians 5:8; Philippians 1:23, etc.) And so we read that after Abraham had patiently endured “he ob­tained the promise.” (Hebrews 6:15.) The object of the Apostle, then, in the use of these words, is simply to persuade the Hebrew Chris­tians to walk in the footsteps of their father Abraham; so that like him, when the toils and trials of life were all over, they too might obtain the promise, and enter on the enjoyment of the eternal in­heritance.

Hebrews 10:37 ---For yet a little while, etc.—More literally: For yet a little little while [that is, a very little while], he who is coming (ho erchomenos) will come, and will not tarry. The coming One here spoken of is manifestly Christ himself. But what is meant by his coming? To what coming does our author here refer ? Many say, “To his second personal coming.” But this is plainly inconsistent with the scope of the Apostle’s exhortation, as well as with the truth itself. His obvious design in the passage is to encourage the Hebrew brethren to persevere in their begun Christian course, on the ground that the coming of Christ was then very near at hand, when they would all be delivered from the snares, reproaches, and violence of their persecutors. But how could he consistently and truthfully encourage them to do this, on the ground that the second personal advent of Christ was then very near at hand ? It will not do to say with some that the Apostles themselves so believed and so taught. They did neither, but just the reverse. For when some of the Thessalonian brethren so understood Paul’s teaching (1 Thessalonians 4:15-17), he promptly addressed to them a second letter, in which he very emphatically corrected their mistake. “Now we beseech you, brethren,” he says, “by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ [the Lord] is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition,” etc. (2 Thessalonians 2:1-3.)

This, then, is a clear and satisfactory refutation of the charge, that the Apostles believed and taught that the second per­sonal coming of Christ was near at hand in their own day. And so also is the book of Revelation a refutation of it. Indeed, with this prophetic chart before us, no one can yet say understandingly that the second personal advent of Christ is even now near at hand. For after the destruction of Babylon, a long period of religious prosperity will intervene before the final judgment, which will take place immediately after Christ’s second coming. See Matthew 13:30 Matthew 13:41-46 Matthew 16:27 Matthew 25:31-46; John 5:28-29; Acts 17:31; Romans 2:5-16; 1 Thessalonians 4:15-18; 2 Thessalonians 1:6-10; 2 Timothy 4:1; 2 Peter 3:7-10; Revelation 20:11-15. The coming of Christ, as referred to in our text, must therefore mean, not his second personal coming, but his coming in providence most likely, to destroy Jerusalem, and so to deliver his elect from the violent persecutions to which they had long been subjected by the unbelieving Jews. (Matthew 24:29-41.) To this Christ himself refers encouragingly in Luke 21:28; where, speaking of the signs of Jerusalem’s approaching ruin, he says, “When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh.” The fall of Jerusalem put an end, of course, to Jewish persecution; and in this way and to this extent, it brought deliverance to the Christians of Palestine. And as this occurred in A.D. 70, about seven years after the writing of this Epistle, the evidence seems very clear that the Apostle has reference here to that ever memorable event. See note on the last clause of verse 25.

This view of the matter is also further corroborated by the fact that our author finds in the prophecy of Habakkuk, concerning the overthrow of the Chaldean monarchy, language so very appro­priate to his purpose that he here takes and applies it as his own; thereby showing that the two cases are very analogous. The words of the prophecy may be literally rendered as follows, begin­ning with 2: 2, for the sake of the connection. And Jehovah an­swered me and said, Write the vision, and engrave it on smooth tablets, so that he may run [that is, read fluently] who reads it. For yet the vision is for an appointed time, and it will hasten to the end, and will not lie: if it tarry wait for it, for it will surely come; it will not be behind [the appointed time]. Behold his soul [which] is lifted up is not upright in him; but the just by his faith shall live. From this it will be seen that our author does not quote the exact words of God’s reply to the Prophet; but as is usual in such cases of accommodation (see Romans 10:6-8), he so modifies the language as to adapt it to the case in hand. The main lesson is, however, the same in both Hebrews and Habakkuk; viz.: that God would certainly come and execute his purposes at the ap­pointed time: and that while the proud and self-reliant would of necessity perish under the righteous judgments of God, the just man’s faith, if it wavered not, would certainly support him under the severest trials.

This was all impressively illustrated in the fall of Jerusalem. The unbelieving Jews were all slain or taken captive; but not a Christian perished in the siege. Eusebius says, “When the whole congregation of the Church in Jerusalem, according to an oracle given by revelation to approved persons among them before the war, were commanded to depart from the city and inhabit a city which they call Pella, beyond the 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.’’ (Eccl. Hist. iii. v.) To the same effect testifies also Epiphanius. He says, “The disciples of Christ being warned by an angel, removed to Pella; and after­ward when Hadrian rebuilt Jerusalem and called it after his own family name, yElia Colonia, they returned thither.”

Hebrews 10:38 ---Now the just shall live by faith:—The following readings are submitted for the consideration of the thoughtful: (1) but the just by his faith shall live (Hebrew) ; (2) but the just by faith shall live (Rec.) ; (3) but the just by the faith of me shall live (Sept. Codex B) ; (4) but my just one by faith shall live (Sept. Codex A). In all these readings there is an ambiguity depending

REFLECTIONS

1. How transcendently great are the honors, birthrights and privileges of the children of God (verses 19-21). Having now free access to the Holiest of all by the blood of Jesus, and having a great high priest over the house of God, we need fear no evil so long as we walk worthy of our high and holy calling. All the events of life must and will work together for our good while here (Romans 8:28); and death itself will but serve to elevate us to a higher state of glory, honor and blessedness hereafter (Hebrews 4:10). “For we know that if our earthly house of this tabernacle were dis¬solved, we have a building of God, a house not made with hands, eternal in the heavens.” (2 Corinthians 5:1.) Who then that has the faith and experience of Paul would not like him prefer to depart and be with Christ. (Philippians 1:23.)

2. But let it not be forgotten that, after all, the enjoyment of heaven depends essentially, through Divine grace, on our own exertions (Hebrews 10:23). “Work out your own salvation,” says Paul, “with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure.” (Philippians 2:12-13.) The blood of Christ is of no avail to the man who lives and dies in willful disobedience. Christ came to save men from their sins, not in them. And hence the force and propriety of the exhortation that we should draw near to God “with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.” God himself is infinitely holy; and they only can enjoy his presence who purify their souls by obeying the truth, through the Spirit, unto unfeigned love of the brethren. (1 Peter 1:22.)

3. Obedience consists in doing from the heart the will of God, as it is revealed to us in his Holy Word (Hebrews 10:23). It is, indeed, wholly useless for us to attempt to serve God in any other way. “In vain,” says Christ, “they do worship me, teaching for doctrines the commandments of men.” (Matthew 15:9.) So he once said to the Jews, and so he still says to thousands today. For it must be confessed that many who profess to be the followers of Christ have departed quite as far from the letter and spirit of the New Covenant, as the Jews had departed from the Old. Indeed this spirit of will-worship is a weakness and proneness of human nature, not confined to any one age or people. The mystery of iniquity was at work even in Paul’s time (2 Thessalonians 2:7); and many have since departed still further and further from the faith and simplicity of the Gospel. How many thousands, for instance, who habitually desecrate the Lord’s Day, are not superstitiously punctilious in ob¬serving days and festivals of their own creation. And to how many thousands might it still be said, as Paul once said to the Corinthians, “When ye come together into one place, this is not to eat the Lord’s Supper.” O that God would raise up another Elijah to restore to the Church what the Man of sin has taken away; and to free her, at the same time, from the many oppressive burdens which he has arrogantly imposed on her.

4. Christians should never neglect the meetings appointed for public and social worship, especially on the Lord’s Day (Hebrews 10:25). Those who do so, show but a poor appreciation of their rights and privileges, and at the same time they set before others an example which often leads to the very worst of consequences. God has given to us a social nature, and he has also given to us a religion that is in all respects adapted to the wants of our nature: a religion that knows but “one body, one Spirit, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.” (Ephesians 4:4-6.) And hence we are required to bear one another’s burdens (Galatians 6:1) ; to exhort and admonish one another daily, lest any be hardened through the deceitfulness of sin (Hebrews 3:13). The habit of going to meeting merely for the purpose of hearing some distinguished preacher has become entirely too common in the church of Christ. Indeed, it has become a very great evil. Christians should meet together to worship God, and to commemorate the death, burial, and resurrection of Christ, as did the primitive church, whether they have a preacher with them or not. If there is present anyone who is in all respects well qualified to instruct and edify the congregation, let us thank God for the favor and gratefully listen to the words of his servant. But if no such one is in the meeting, we have neverthe¬less the precious promise that Christ himself is present to bless all who meet in his name, and to honor him in the ordinances of his own appointment. (Matthew 28:20.) Let the Lord’s Day, then, be wholly sanctified to the honor and glory of him who has inscribed his own name upon it, as a day that is most holy. Let it be a day of holy joy, and prayer, and praise, in the family, in the Sunday-school, in the social meeting, and in the public assembly of the saints, and very soon the happy consequences will be felt throughout all Christendom.

5. We have all reason to anticipate a day of trial, as well as the ancient Hebrews (Hebrews 10:25). God has not called us to go to Heaven

“On flowery beds of ease,

While others fought to win the prize,

And sailed through bloody seas.”

This world is preordained and arranged for our education and discipline, and it is therefore a great blessing to be allowed to suffer patiently for the sake of Christ and his church (Philippians 1:29.) But the danger is that in the hour of trial our faith may fail us. and that in consequence of our great weakness we may bring dishonor on the cause of Christ. Many have done so; some to their own shame and everlasting disgrace; and others, like Peter, to their deepest grief and mortification. We cannot, therefore, be too ear¬nest in our supplications at the throne of grace, that God would help us, and not allow us to be tempted above what we are able to bear, but that he would enable us to come off more than con¬querors through him who has so tenderly loved us. This, God will certainly do if we only trust in him and rely on him as we should. See 1 Corinthians 10:13; Isaiah 49:15.

6. It is well to remember our first love and to think often of the joy, comfort, and consolation which filled our hearts when we first put on Christ and were made partakers of the Holy Spirit (Hebrews 10:32-34). Then, we had no thought of ever looking back to the flesh-pots of Egypt, or to anything else pertaining to “the lusts of the flesh, the lusts of the eye, and the pride of life.” Jesus was to us “the chief among ten thousand, and the one altogether lovely.” We then felt that we would gladly bear anything for the honor and glory of his name, and that we would never murmur or com-plain in the service of him who bore the cross for us. But, alas! how many become discouraged by the way, and are almost per¬suaded to turn back and walk no more with Jesus. Such persons need to be encouraged. The spirit is often willing when the flesh is weak. And it not unfrequently revives the hearts of these dis¬couraged ones to talk with them of “the former days,” when they willingly and joyfully bore much for the sake of Christ.

7. It is a consolation to know that the period of our earthly trials is of but short duration (Hebrews 10:37). If we had to endure these trials and afflictions for even a few hundred years, many of us might faint by the way. But not so. Our blessed Lord says to each of us, “Behold I come quickly, and my reward is with me, to give to every man according as his works shall be” (Revelation 22:12). “He that overcometh,” he says, “shall be clothed with white rai¬ment, and I will not blot out his name out of the book of life; but I will confess his name before my Father and his angels. He that hath an ear, let him hear what the Spirit saith unto the churches.” (Revelation 3:5-6.)

Commentary on Hebrews 10:35-39 by Donald E. Boatman

Hebrews 10:35 --cast not away therefore your boldness

The cowards in battle would throw aside their weapons and flee, and of course this meant defeat. The Christian is to gird on, to be strong, to be confident, with the shield of faith. Ephesians 6:13-18.

The word “boldness” here is not “cockiness” nor haughtiness, but confidence.

a. This is gained in Christ. See Ephesians 3:12.

b. Only the confident have the confidence of God.

Hebrews 10:35 --which hath great recompense of reward

The faithful know that their labor is not vain in the Lord.

a. 1 Corinthians 15:58 : Eternal life will be ours.

b. Galatians 6:9 : “We shall” expresses certainty.

c. John 6:27 : Some labor for that which perishes.

If we cast away our confidence, we throw away our chances for eternal life.

Hebrews 10:36 --for ye have need of patience

The author’s analysis of their specific need is patience. We win our own salvation by patience, and also win the souls of others. See Luke 21:19.

Hebrews 10:36 --that having done the will of God ye may receive the promise

Patience in spite of discouragement leads one on to do the will of God, When God’s will is done, then God’s promise is assured and received.

a. Abraham found it to be true, Hebrews 6:15.

b. The children of Abraham by faith will someday obtain the promise.

Eternal life and all its joys is meant here.

Hebrews 10:37 --for yet a very little while

This suggests that a short time remains, Milligan and the American Standard Version editors feel that this language is from Habakkuk 2:3.

Hebrews 10:37 --He that cometh shall come and shall not tarry

Milligan: ‘Obviously it is Christ,” He says not the second coming, but the providential coming to save them from Jerusalem. Newell thinks Christ’s coming is the promise found in Hebrews 10:36. The Christian does not look to death but to the coming of Christ.

Hebrews 10:39 --but My righteous one

Footnote: “the righteous one.” If the expression, “My righteous,” is allowed, we see the ground on which God claims us, the principle of faith. We ought to live so that God will say to us, “My righteous one.”

Hebrews 10:39 --shall live by faith

This is a quotation from Habakkuk 2:3-4. It appears three times in the New Testament, and each time in an interesting light.

a. Romans 1:17 : Connected with the “just” or “righteous.”

b. Galatians 3:3 : Connected with the subject of being perfected.

c. Hebrews 10:38 : Set in the midst of conflict of sufferings.

Hebrews 10:38 --and if he shrink back

The words “any man” appear in the King James version, but not in the original.

a. It is not “any man” that he is speaking of, but the just man.

b. We are to live by faith, in spite of all that the devil sends against us.

With God by our side let us not shrink back like Saul’s army, but like David live by faith, and we are a match for any enemy. The danger lies in living by appearance rather than by faith. See 2 Corinthians 5:7.

Hebrews 10:38 --My soul hath no pleasure in him

Shrinking back puts us in the class with Cain, wilderness wandering Israel, Ahab and the others. God loves the persevering, like Joshua, Abraham, David, Paul and others named in the following chapter.

Hebrews 10:39 --but we are not of them that shrink back

It may seem a little thing to yield to sin, but how terrible are the results.

a. It is a turning from glory to doom.

b. The Christian is to “keep on keeping on.”

Hebrews 10:39 --unto perdition

This sets forth damnation; and note that it is a place of bad company.

a. The false Christ, antichrist, and false prophets are doomed to perdition. Revelation 17:8-11.

b. 2 Thessalonians 2:3 : The same word is applied to this evil one.

c. Judas was the “son of perdition.” John 17:12.

d. 1 Timothy 6:9 speaks of destruction and perdition together.

e. 2 Peter 3:7 : Perdition of ungodly men.

“Shrinking back” then must be a condition in danger of being permanent.

Hebrews 10:39 --but them that have faith unto the saving of the soul

It is a joy to be on the salvation side of faith.

a. The author no doubt expresses this to give them courage.

b. We are on the road to eternal life, whereas the shrinkersback are on the road to perdition.

There is a faith that will not save us.

a. The wavering faith will not. Hebrews 10:39.

b. The faith without works. See James 2:17-26.

Study Questions

2028. If we lose our boldness, what hope have we?

2029. Has the author analyzed the need of the Hebrews?

2030. What did he conclude that they needed? Cf. Luke 21:19.

2031. What is an alternate translation of the word “patience”?

2032. Name some Old Testament characters who exemplified patience.

2033. What will patience lead one to do according to verse thirty-six?

2034. What is the promise mentioned here?

2035. Why is it singular when we have so many promises?

2036. What does he say concerning time?

2037. Is this a quotation?

2038. Who is the One coming?

2039. Is it the actual coming or a providential coming?

2040. What do the scholars mean by the “providential” coming?

2041. Could the promise of Hebrews 10:36 be the coming referred to in Hebrews 10:37?

2042. If it referred to the actual coming of Christ, then is this false hope in Hebrews 10:36-37?

2043. What is meant by “righteous one”?

2044. How can we be considered righteous when we have sin?

2045. Does it say “My righteous one” or “the righteous one”?

2046. Is this an original statement by the Hebrew author?

2047. Is living by faith peculiar to God’s people, or does the principle of faith act in other relationships?

2048. How does the King James Version differ here?

2049. Is it any man, or the righteous man referred to here?

2050. What is meant by “shrink back”? Shrink from what?

2051. Is the believer a shrinker—a coward?

2052. Does God have a soul?

2053. In whose class would we be if we shrink back?

2054. Name some courageous people in whom God was pleased.

2055. Does the author identify himself with the shrinkers or perseverers?

2056. What is meant by “perdition”?

2057. The Christian keeps on for what?

2058. The shrinker shrinks back to what?

2059. In whose company would we be if we shrank back? Cf. Revelation 17:8-11; 2 Thessalonians 2:3; 1 Timothy 6:9; 2 Peter 3:7.

2060. If perdition is so serious, can we take backsliding lightly?

2061. In what class are those who keep on keeping on?

2062. Is this a statement to give courage?

2063. Does this verse imply two kinds of faith, one that saves and one that cannot?

2064. Who has a faith that will not save?

2065. What does James 2:17-26 say about faith?