Hebrews 10

Chap. X. Ver. 1—18. The superiority of Christ’s sacrifice farther argued from the prophecies of the Old Testament.— The apostle commences this chapter with stating, that the Mosaic ritual was merely a shadow—a dark adumbration—which formed only a sketch or outline of the mysterious truths of the gospel, and of the person and character of our Redeemer; and not the very image, exhibiting the full form and colour of the several objects: and this representation being so imperfect, ought by no means to be put in the place of the objects which it represented; nor ought it to be considered as itself perfecting those who were its most diligent observers. It, in fact, could do nothing, but only direct them to Him who was able to do all things which they required, and who doth “all things well.” This, he proceeds to show them, was pointed out in the prophecies of the Old Testament, and particularly in the book of Psalms, several passages from which the apostle here quotes and expounds.

That it was not possible for the blood of bulls and goats to satisfy the demands of divine justice, or propitiate the anger of God against sinners, is in itself most evident; and is rendered the more so from the requirement of their perpetual repetitions; for if human transgression could be thus atoned for, those sacrifices need not annually and daily be repeated: but this constant repetition was a sufficient intimation that some farther and better sacrifice would be required. David therefore represents Messiah himself as thus addressing the Divine Being: “Sacrifice and offering thou wouldest not” be satisfied with “burnt-offerings and” other sacrifices “for sin,” in themselves considered, “thou hast no pleasure:” but a body hast thou prepared (or fitted) for me”

to become incarnate: “Lo, I come (therefore) to do thy will, O God.” Here “he taketh away the efficacy of the” legal sacrifices first mentioned, that he may establish the second—the merit and efficacy of his own nature of an atonement. It has repeatedly been asked, But why could not God have accepted the blood of bulls and goats, without having required a human sacrifice, and especially that of his own Son? To this it has very properly been replied, 1. That these sacrifices were only types and shadows of the true sacrifice, and shall God be satisfied with shadows only? 2. Had this been possible, how then shall we account for the fact, that God made the soul of his own Son a sacrifice for sin?

Surely this circumstance fully proves, that the divine honour could have accepted no inferior sacrifice. The contrary supposition, however well intended, seems to us to represent the divine perfections in a very unworthy light. 3. Reason evidently requires, that satisfaction for sin should be made in the nature which had offended; and that the blood of no inferior animal could be accepted in our stead. Thus it was impossible that the blood of bulls and goats could take away sin. And when it is considered, that the death of Christ was not merely the death of one man for another, but the death of one for millions, the same line of reasoning seems to require, that his life must not only be free from personal guilt, but must be at least of equal value with the whole; and this seems impossible, but on the supposition that he must be of far superior rank—as was Jesus Christ, who, though a partaker of real humanity, was no less intimately related to the divine Being—God as well as man.

From the indispensable and perpetual use of blood, under the law, as the means of purification and of pardon, Dr. Macknight infers two facts of great importance:—1. “That from the fall of Adam to the end of the world, no man will be pardoned but through Christ’s having offered himself to God as only once, and that at the conclusion of the Mosaic dispensation, that one offering is in itself so meritorious, that its influence reacheth backwards to the beginning of the world, and forwards to the end of time.” The author of this grinds seldom speaks of the sufferings of Christ, or of his people, but he connects them with the glory that was to follow. When Christ had completed the work of atonement, he sat down, waiting and expecting till all his enemies should be made his footstool; in order to which the Holy Spirit continued, and still continues, his work of grace in the hearts of his redeemed.

Ver. 19-39. A practical improvement of the preceding statements.—St. Paul having, in the preceding part of this epistle, shown the defect of the Jewish sacrifices, and the infinite superiority of that of Christ, encourages the believing Hebrews to draw near, with a holy freedom and boldness, by the blood of Jesus, as “a new and living way” of access to God. In illustration of this expression, “a new and living way,” Dr. Owen observes, that the blood of the sacrificed animals was to be used immediately on its being shed; for if it was left till cold and congealed, it could neither be offered nor sprinkled; but “the blood of Christ is (as it were) always warm, having the same spirit of life and sanctification moving in it.” What is said of the veil of his flesh, may also have an allusion to the veil of the temple being rent in twain in the moment of his death, as figuratively representing the opening of this “new and living way,”

by the piercing of his body on the cross, whence flowed a moist stream of blood and water, to sprinkle our consciences with the former, and purify our conduct by the latter.

Notes on the verses

Chap. X. Ver. 1. The law having a shadow, &c.—The comparison appears to us to be between an outline drawing, sketched in black and white, and a finished painting in colours, or perhaps a finished statue. Ver. 4. For it is not possible.—While the Jews themselves acknowledged, that “there is no expiation but by blood,” common sense, as well as the Scriptures, must have taught them, that the blood of bulls and of goats could never satisfy divine justice, nor take away guilt from the conscience.—B. Also this Epistle, Ver. 5. When he cometh into the world.—These words are supposed to be uttered by Messiah on his incarnation—A body hast thou prepared.—Kennicott is very confident that the Hebrew once read as the Greek now does, “A body,”

&c.—Saurin has, however, a very ingenious conjecture. Supposing the Hebrew, in the Psalm quoted, to have originally read, “My ear hast thou opened,” or bored, (in allusion to (Exodus 21:6).) he conceives that the LXX., considering that idea unintelligible in Greek, changed the allusion to a custom familiar to themselves, namely, the marking of their soldiers and slaves, that they might claim them as their own, and therefore rendered the original, “My body hast thou prepared;” meaning, marked, according to their custom. See (Galatians 6:17). (Revelation 13:16-17). Ver. 10. Once for all—i.e. once only. Ver. 12. For ever sat down—Namely, as a priest upon his throne. (Zechariah 6:13). Ver. 20. He hath consecrated.—Gr.

“hath now made;” i.e. applied to a new use or purpose. This new way was made, not for Christ himself, but Ver. 23. The profession of our faith.—“The English translators, on the authority of one MS. only, read here faith, instead of hope,—the true reading, according to Mill, who is followed by Doddridge, Macknight, M’Lean, &c.—“The apostle, in this exhortation, refers to the confession of their hope of salvation through Christ, which the primitive Christians made at baptism.”’— Ver. 29. Ye see the day.—Gr. “That day,” with the article. Macknight applies this to the destruction of Jerusalem; but as that day was usually spoken of in connexion with the day of judgment, (and often, perhaps, confounded with it,) that also may probably be referred to.

Ver. 26. If we sin wilfully.—To sin wilfully, is to sin deliberately and knowingly, and neither through ignorance nor fear.—There remaineth no more sacrifice—That is, the Jewish sacrifices being abolished, and that of Christ rejected, of course there remains no other. “I was lately,” observed Mr. Gunn, “called to attend the death-bed of a young man at Hoxton. I found him in the greatest horror of mind: I pointed him to Jesus, the sinner’s only friend, and to the glorious promises of the Gospel; when, with an agonizing look of despair, he replied, ‘Ah! sir, but I have rejected the Gospel. Some years since, I read Paine’s Age of Reason,—it suited my corrupt taste, I imbibed its principles: after this, wherever I went, I did all that lay in my power to hold up the Scriptures to contempt; by this means I led others into the fatal snare, and made proselytes to infidelity.

Thus I rejected God, and now he rejects me.’ I offered to pray by him, but he replied, ‘Oh, no—it is all in vain to pray for me.’ Then, with a dismal groan, he cried out, ‘Paine’s Age of Reason has ruined my soul!’ and instantly expired.” Ver. 28. He that despised.—Doddridge, “who set at nought the law of Moses.” See (Numbers 15:30-31). Ver. 29. Wherewith he was sanctified.—This may either be referred to Christ, or to the apostate here described. “To sanctify, is to set apart to a holy or sacred purpose. So Christ said—‘I sanctify myself.’ ((John 17:19);) and this we conceive he did, as high priest, before he entered within the veil with his own blood, called, in chap. xiii, 12, 20, “the blood of the everlasting covenant,”

and “the blood wherewith he sanctified the people.” So Gill and others. But applying the term “sanctified” to the apostate, since the Scripture frequently speaks of men according to their profession, it may mean only a professed devotedness of himself to Christ; and as Bishop Hoadly suggests, receiving the Sacramental cup. See (1 Corinthians 11:29); 2 Peter ii.—An unholy thing.—Doddridge, “common,” or “unclean.” See (Acts 10:14-15).—And hath done despite.—Macknight, “insulted.” Ver. 30. Vengeance belongeth unto me, &c.—(Deuteronomy 32:35-36). Ver. 31. It is fearful—Doddridge, “a dreadful” thing. Ver. 32. A great fight.—Macknight, “Combat;” alluding, doubtless, to the public combats in the theatres of that age…

Ver. 37. Yet a little while.—Macknight, “a very little while.” See (Habakkuk 2:3).—He that shall come will come.—Christians were taught to look for a second coming of Christ, as earnestly as for his incarnation; and one of their descriptive characters is, that they wait for his appearing. (1 Thessalonians 1:10). (2 Thessalonians 3:5). Ver. 38. But if any man draw back.—Doddridge and Macknight, “Yet if he draw back.” The Hebrew of Habakkuk, just referred to, reads, (ver. 4,) “His soul which is lifted up.” Pococke contends, that the same Hebrew word signifies to faint, and so to fall back. But, if we may be allowed to offer a conjecture of our own, we conceive it to be an allusion to the attitude of pride and hauteur, observable as well in some animals as in our own species, namely, in the horse, turkey, &c.; who, while they proudly raise their heads, scornfully draw them back.

“The apostates here mentioned, were evidently not so much influenced by fear, as by pride and presumption, (ver. 29.) They left the ranks of Christianity, not so much from fear, as from contempt and scorn. The Hebrew word (gnaphel) is rendered presumed, (Numbers 14:44).