Hebrews 10

1 good [things]. Rather, “the good things,” of which Christ is High Priest (ix. 11). Of these the law is the “shadow,” the outline or rough, sketch, as opposed to “the image” itself, the finished picture or statue: see viii. 5.

offered. Rather, “offer”; for the word is in the present tense, and suggests that the Temple was still in existence. Cp. viii. 4; ix. 6 (R.V.).

2 then. If they could have taken away the sins of the worshippers.

3. But in those [sacrifices], etc. That is, in the yearly sacrifices on the Day of Atonement (Lev. xvi. 34). It was not in their nature or design to atone for sin (4); but only to keep in remembrance the need and the promise of the great atonement.

5. Wherefore, etc. “The writer puts into the mouth of Christ, on the ground of the typical relation of the Old and New Covenants, the words of David as His own, since they are fulfilled by Him” (Lange). Because those sacrifices could not

6 burnt offerings. Literally, “whole burnt offerings,” emblems of complete consecration. So ver. 8.

7. In the volume of the book. Lit., “in the roll.” That is, in the Pentateuch: cp. Luke xxiv. 27, 44; John v. 46.

8. Above when He said, etc. That is, “when He said above,” “Sacrifice and offering Thou wouldest not,” then He said, “Lo! I am come,” etc.; superseding the first by the second.

10. By the which will. Rather, “In which will”; i.e., in the purpose and counsel of God, a purpose of love conceived in eternity, carried out in time by means of the free-will offering of Christ.

11 every priest. “Every priest” in his turn: see on Luke i. 5, 8.

12 for ever. To be connected with “sacrifice for sins.”

on the right hand of God. Cp. i. 3, 13, and notes. 14 by one offering, etc. Our Lord’s one offering is efficacious for the believer’s perfect and eternal deliverance alike from the consequences and the power of sin: cp. ii. 11; x. 1, and notes.

them that are sanctified. Rather, “them that are being sanctified,” as ii. 11.

15 after. It is difficult to determine what is here referred to as being said “after.” Some think that it is only ver. 17; and a few ancient MSS. begin that verse with “Then saith He” (supplied in italics, R.V.). Others suppose that it is all that follows the words “saith the Lord” in ver. 16; and they understand this passage as first announcing the fact of the New Covenant, and then explaining its nature.

19. Having therefore, brethren, boldness, etc. Or, “having confidence in respect to entrance into the holiest,” i.e., into the presence of God.

20 a new (fresh) and living way. It is called a “new way” because it had been recently opened by Christ’s death; and “living” because it is the way of living participation in Christ’s life, and active progress in Him.

21 a High Priest. Rather, “a great priest,” superior to all others.

22 having our hearts sprinkled, etc. The sprinkling with blood (Exod. xxiv. 8), and the washing with water (Exod. xxix. 4), typify the application of our Lord’s work to the soul, freeing the conscience from the sense of sin, and purifying character and conduct: cp. Titus ii. 14; iii. 5-7.

23 of our faith. Rather, “of the hope”; which rests on God’s faithful promises through Christ.

24 and let us consider one another. “Let us consider how to stir up one another” (Moffatt).

25 not forsaking the assembling of ourselves together. Some might be led to neglect the meetings for worship through indifference; and others to absent themselves through fear of persecution the day. Meaning probably “the day” of Christ’s coming to judge the Jewish nation: which foreshadowed the day of final judgement: see Matt. xxiv.; 1 Cor. iii. 13, and notes.

26 if we sin wilfully, etc. He who willingly rejects (see ver. 29) Christ’s atonement, after having recognised the truth of the gospel, will never find another means of salvation. Yet we cannot doubt that if he should, in penitence and faith, embrace that one atonement, he might yet be saved (1 John i. 7).

27 a certain fearful looking for, etc. Lit., “some fearful looking for,” etc. (The phrase in R.V. is like “a certain man” in the parables—not an assertion of certainty.)

28. He that despised Moses’ law, etc. See Deut. xvii. 2-7, and note.

29 who hath tradden under foot the Son of God, etc. The awful guilt and danger of apostasy from the faith of Christ is here set forth in the strongest language. It is an insult to the Divine Son and the Holy Spirit and a rejection of atoning “blood” and saving “grace.”

30. Vengeance belongeth unto me, etc. See notes on Deut. xxxii. 35, 36, and Rom. xii. 19. It is observable that the quotation here and in Rom. is in the same words, differing slightly from the LXX.

32 illuminated. Rather, “enlightened”: see vi. 4.

34 of me in my bonds. R.V., “on them that were in bonds. This is the reading supported by Westcott and Nestle, and followed by Moffatt and Weymouth.

knowing in yourselves that ye have. Westcott’s translation seems best to convey the meaning of the original: “knowing that ye had your own selves for a better possession and an enduring one.”

36 patience. Or, “endurance”: so as to do “the will of God,” until you obtain the fulfilment of the promise (37). It is the same Greek word which in Rom. xv. 5, is used of “the God of patience.”

37 yet a little while. Lit., “a very little while.” Cp. Isa. xxvi. 20.

He that shall come. Rather, “The coming One.” This was a designation of our Lord: see Psa. cxviii. 26; Matt. xi. 3, and notes.

38 the just. The best reading gives “my righteous one.” The Septuagint version of Hab. ii. 3, 4 is here quoted freely, and adapted to the form of this appeal: see notes on Hab. ii. 4; Rom. i. 17.