Hebrews 10

“THE EPISTLE TO THE HEBREWS”

Chapter Ten The animal sacrifices of the Law (the first covenant) are shown to be insufficient, while the death of Christ fulfills the will of God and perfects those who are being sanctified (Hebrews 10:1-18). A three-fold exhortation based on what Christ has done (Hebrews 10:19-25) is followed by the fifth of six warnings, this one against despising God’ s grace with willful sin (Hebrews 10:26-39).

POINTS TO PONDER

• Why Christ’ s sacrifice is superior to animal sacrifices

• The importance of drawing near to God and assembling with brethren

• The terrifying condition of Christians who persist in willful sin

REVIEW

1. What are the main points of this chapter?- The superiority of Christ’ s sacrifice - Hebrews 10:1-18- Exhortation to draw near and hold fast - Hebrews 10:19-25- A warning against despising - Hebrews 10:26-39

2. Why were animal sacrifices insufficient? (Hebrews 10:1-4)- They did not make one perfect, because they could not take away sins

3. In coming to do the will of God, what has Jesus done? (Hebrews 10:9)- He took away the first (covenant) that He may establish the second (covenant)

4. What distinguishes Christ’ s sacrifice from those of OT priests? (Hebrews 10:11-14)- He offered one sacrifice for all time, capable of perfecting those being sanctified

5. What three-fold exhortation is based on what Jesus has done? (Hebrews 10:22-24)- Let us draw near, let us hold fast, let us consider one another

6. What should we not forsake? (Hebrews 10:25)- The assembling of ourselves together

7. What’ s meant by “sin willfully”? What’ s the consequence of doing so? (Hebrews 10:26-27)- To knowingly persist in sin (i.e., presumptuous, rebellious sin)

• No sacrifice for sin, certain fearful expectation of judgment and fiery indignation

8. Of what is one guilty when they persist in sin? Why should one be afraid? (Hebrews 10:29-31)- Trampling the Son of God underfoot, counting the blood by which one is sanctified a common thing, insulting the Spirit of grace

• God will judge His people, it is a fearful thing to fall into the hands of the living God

9. What three things do we need to receive the promise of God? (Hebrews 10:35-39)- Confidence, endurance, faith HEBREWS CHAPTER TEN. Christ’s Sacrifice Offered Once for All.SUMMARY.–The Imperfection of the Sacrifices of the Law. In Such Sacrifices God Had No Pleasure. Christ’s Sacrifice Offered Once for All. The Holiest of All Opened by the Blood of Christ. Exhortation to Faithful Perseverance. If Christ is Rejected, No More Sacrifice. 1-4. The Law. The law of Moses. Having a shadow of the good things to come. It did not contain the good things, but only the shadow of them. They were typified in the law but exist in the gospel.

Can never . . . make the comers thereunto perfect. That is, free them from sin, and thus perfect their consciences. 2. For then would they not, etc. If the legal sacrifices secured complete forgiveness, they would not have been offered over and over. The fact that it was done showed that there was still a consciousness of sin. 3. There is a remembrance, etc.

Besides the daily sacrifices, and the individual sacrifices, there was repeated every year the atonement for the whole nation. There were daily, monthly, and yearly sacrifices. 4. For it is not possible. The blood of bulls and goats, the animals offered in the sacrifices, had no power to cleanse from sin. In their essence the only real efficacy of the bloody sacrifices of the altar was the moral effect upon the people and the fact that they pointed forward to the Lamb of God. 5-10. When he cometh into the world. Since the Levitical sacrifices could not cleanse from sin, Christ, the Redeemer from sin, said when he entered upon his mission, Sacrifice and offering thou wouldest not.Quoted from Psalms 40:6-8 . Since the sacrifices and offerings of the Jewish altar did not meet God’s will. A body hast thou prepared me for an offering. This is Christ’s offering. 6.

In burnt offerings. Burnt offerings were wholly consumed. See Leviticus 1:17 . Sacrifices for sin. See Leviticus 4:1 to Leviticus 5:13 . They were so called because of their special reference to sin.

In neither had God pleasure; that is, they did not fully meet his will. 7. Then said I, Lo, I come. The Psalmist represents Christ, who comes simply to do the will of God, completely surrendered to his will. In the volume of the book. In the roll of the law it is written of me; that is, there I am predicted. 8, 9. Then said he.

He said, first, “The Levitical sacrifices do not please God;” then he said, second; Lo, I come to do thy will. This is pleasing to God. Hence he taketh away the first, the old covenant with its sacrifices, and establishes the second, the new covenant inaugurated by complete submission to the will of God. 10. By which will we are sanctified. By this complete submission our sins are removed from us and we are made holy. The meaning of “sanctified” here is remission of sin.

Through the offering of the body of Jesus Christ. In Christ’s surrender his body was offered on the cross, once for all for sin, and by that offering our sins are remitted. 11-14. Every priest standeth daily ministering. Christ offered his sacrifice “once for all,” but Levitical priests offer daily their sacrifices which can never take way sins. 12. But this man. Jesus, after . . . one sacrifice, himself on the cross, sat down, which implies that he needeth to make no more offering. On the right hand of God.

Honored forever. 13. From henceforth expecting. Waiting until every enemy is conquered. See note on 1:13. 14. For by one offering, that of the cross, he hath perfected forever. Given them perfect consciences free from a sense of the guilt of sin.

Them that are sanctified. All Christ’s brethren are sanctified ; so are all whose sins are forgiven ( Hebrews 10:10 Hebrews 10:29 , also verse 29); all saints are sanctified ; hence all Christians are called the “sanctified.” 15-18. Whereof the Holy Ghost is also a witness. It testifies that Christ perfects the sanctified. See, too, that it bears witness in words. He spoke in Jeremiah the prophet. 16, 17. This is the covenant, etc.See Jeremiah 31:33 Jeremiah 31:34 ; also notes on 8:10. Their sins and iniquities will I remember no more. It is thus God “perfects the sanctified,” by forgiving all their sins. 18. Where remission of these is.Hence, since there is complete remission, no more offering for sin is required. 19-22. Having therefore, brethren, boldness. It has now been shown that Christ has, as our high priest, opened the way into the holiest of all, the heavens, for us. Hence we may follow with boldness. We have the assurance of heaven. 20. By a new and living way.

Christ is the way. The way for us is not only pointed out but opened through his flesh. His rent body poured out the redeeming blood, and thus the veil before the holiest of all was rent open that we might enter in. For us the rent veil is the body of Christ. 21. And having an high priest. Our high priest hath opened the way by rending the veil.

He is priest over the House of God, the church on earth, and our high priest in the Holiest of all above. 22. Let us draw near, the altar of incense, the open veil, and to God who dwelleth in the Holiest of all. With a true heart. Sincere and pure heart. In full assurance of faith. Filled with trust in our high priest.

Our hearts sprinkled from an evil conscience. By the blood of Christ through which we realize that our sins are forgiven. Our bodies washed with pure water. See Titus 3:5 and Acts 22:16 . Alford, Prof. Stuart, Delitzch, Moll, Meyer and most commentators refer the passage to baptism.

That is undoubtedly the thought of the sacred writer; the heart and spirit are cleansed by the blood of Christ and the body sanctified by washing in pure water, effecting the purification of the whole man. 23. Let us hold fast. The thought is, cling to the faith professed and the hope in the soul without wavering. 24, 25. Consider one another. Let each care for others and exhort others to love and to do good works both by word and example. 25. Not forsaking the assembling of ourselves. In times of persecution there was a great temptation to stay away from the church assemblies, and some had fallen into dangerous neglect. As ye see the day approaching. There were signs that the Hebrew Christians could see that the day was near at hand. They probably thought that Christ would come in person at that day. He did come in judgment on the Jewish nation. As that awful time of trial seemed near at hand they should be zealous in exhorting each other. Macknight, Stuart, Milligan, Meyer and many others refer “day” to the destruction of the Jewish nation. 26-31. For if we sin wilfully. Deliberately trample under foot Christ’s will; apostasize from the faith in life. Remaineth no more sacrifice. We have, in that case, rejected Christ, the only sacrifice for sin. 27.There remains instead a looking for of judgment. Cut off from hope of salvation by rejecting Christ, one has only judgment and punishment to look forward to. 28.

He that despised Moses’ law. He who wilfully rebelled against the law of Moses had no remission. When proved guilty by two or three witnesses his fate was death. See Numbers 15:30-36 Deuteronomy 13:6-10 . There was mercy for the ignorant, the mistaken, those “overtaken,” but not for the deliberate despiser. 29. Of how much sorer punishment.

Where much is given much is required. How great the sin of the apostate! Trodden under foot the Son of God. Despised him instead of Moses. Counted the blood of the covenant, the blood of Christ, the blood by which he was sanctified (cleansed from the guilt of sin), treated this blood as if it was unholy. Done despite unto the spirit of grace.

Rejected all the work, the words, the preaching, the pleadings of the Holy Spirit. 30. We know him that hath said. We know what God hath said. He promises vengeance and judgment upon sinners. Vengeance. See Deuteronomy 32:35 .

The Lord shall judge. See Deuteronomy 32:36 . 31. It is a fearful thing, etc.A fearful thing for the sinner who has despised God’s mercy; for the apostate who has trampled it under foot. 32-36. Call to remembrance the former days. Some former day of persecution, after they were enlightened (Revision) by the gospel. Possibly the great persecution at the death of Stephen is referred to, or that of Act 12:1-3 . 33. Made a gazing stock. Looked upon with reproach, abused and afflicted personally.

Companions. Sharing the suffering of those who were persecuted. 34. For ye had compassion on them in bonds (Revision). And actively showed their sympathy. Took joyfully the spoiling of your goods. The losses made necessary by becoming Christians.

Knowing. Knowing that if they lost on earth they would gain in heaven. 35. Cast not away therefore. In as much as formerly ye endured so well, be faithful now. Some great period of trial was evidently being endured. 36. For ye have need of patience.Patience is an essential element of patient endurance.

See Romans 5:3-5 . 37-39. For yet a little while. Quoted from Habakkuk, chapter 2 , and applied to Christ. Soon Christ will come, either in person or by his providence, in such a way as to bring relief. He did thus come very soon after and ended Jewish persecution by the overthrow of the nation. This is a frequent sense of oft-repeated allusions to the coming of the Lord found both in the Old Testament and New Testament.

SeeHabakkuk, chapter 2 . The passage there quoted refers to the destruction of Jerusalem by Nebuchadnezzar, and is here applied to the destruction by the Romans. 38. Now the just shall live by faith.Habakkuk 2:4 . Those who continued to walk in the full assurance of faith shall live by faith. If any man draw back. He who draws back through fear, or because of trial, in him God hath no pleasure.

See Psalms 5:4 . 39. But we are not of them. The apostle has confidence that the Hebrew saints are of those who “shall live by faith” rather than those who draw back to perdition. He that draweth back is lost. Hebrews 10 Verse 1

1. ׃ךי�ם. The ףךי� is the opposite to the וἰך‏ם, and the two words sum up the whole of the preceding argument. פῶם לוככ�םפשם ἀדבטῶם. Of the good things which Christ had now brought into the world (Hebrews 9:11). ןὐך בὐפὴם פὴם וἰך�םב. “ The Law,” says St Ambrose, “ had the shadow; the Gospel the image; the Reality itself is in Heaven.” By the word image is meant the true historic form. The Gospel was as much closer a resemblance of the Reality as a statue is a closer resemblance than a pencilled outline. פבῖע בὐפבῖע טץף�ביע. Not “ with those” (as in A. V.), but “with the same sacrifices, year by year, which they offer continuously, make perfect them that draw nigh,” i.e. the Priests can never with their sacrifices, which are the same year by year, perfect the worshippers. Some have given a fuller sense to the words “ the same,” as though it meant that even the sacrifices of the Day of Atonement cannot make any one perfect, being as they are, after all, the same sacrifices in their inmost nature as those which are offered every morning and evening. וἰע פὸ היחםוך�ע. “To perpetuity.” See Hebrews 10:12, &c. ןὐה�נןפו ה‎םבפבי. This may be the right reading, though the plural ה‎םבםפבי “they are never able,” is found in some MSS. If the latter be the true reading the sentence begins with an unfinished construction (anakoluthon). Verses 1-14 1– 14. THE ONE AND THE MANY Verses 1-39 CH. 10. The first eighteen verses of this chapter are a summary, rich with fresh thoughts and illustrations, of the topics on which he has been dwelling; namely [1] The one sacrifice of Christ compared with the many Levitic sacrifices (1– 10). [2] The perfectness of His finished work (11– 18). The remainder of the chapter is occupied with one of the earnest exhortations (19– 25) and solemn warnings (26– 31), followed by fresh appeals and encouragements (32– 39), by which the writer shews throughout that his object in writing is not speculative or theological, but essentially practical and moral. Verse 2
2. ἐנב‎ףבםפן נסןףצוס�לוםבי. The participle is classically used after נב‎וףטבי, Winer, p. 323. ףץםו�החףים. “Consciousness.” ךוךבטבסיףל�םןץע. “Having been cleansed,” by these sacrifices, once for all. Verse 3
3. ἀם�לםחףיע ἁלבספיῶם. This view of sacrifices— that they are “a calling to mind of sins yearly”— is very remarkable. It seems to be derived from Numbers 5:15, where “ the offering of jealousy” is called “ an offering of memorial, bringing iniquity to remembrance.” Philo also speaks of sacrifices as providing “ not an oblivion of sins, but a reminding of them.” De plant. Noe, § 25. De Vit. Mos. III. § 10 (Opp. I. 345, II. 246). But if the sacrifices thus called sins to remembrance, they also daily symbolised the means of their removal, so that when offered obediently with repentance and faith they became valid symbols. Verse 4
4. ἀה‎םבפןם ד�ס. This plain statement of the nullity of sacrifices in themselves, and regarded as mere outward acts, only expresses what had been deeply felt by many a worshipper under the Old Covenant. It should be compared with the weighty utterances on this subject in the O.T., 1 Samuel 15:22; Isaiah 1:11-17; Jeremiah 6:20; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8; Psalms 40:6-8 (quoted in the next verses), and Psalms 50, 51; and above all Hosea 6:6, which, being a pregnant summary of the principle involved, was a frequent quotation of our Lord. Any value which the system of sacrifices possessed was not theirs intrinsically (propriג virtute) but relatively and typically (per accidens). “ By a rudely sensuous means,” says L�nemann, “ we cannot attain to a high spiritual good.” Philo in one of his finest passages shews how deeply he had realised that sacrifices were valueless apart from holiness, and that no mere external acts can cleanse the soul from moral guilt. He adds that God accepts the innocent even when they offer no sacrifices, and delights in unkindled altars if the virtues dance around them (De plant. Noe).

The heathen had learnt the same high truths. Horace (Od. III. 23) sings, “ Immunis aram si tetigit manus Non sumptuosג blandior hostiג Mollivit aversos Penates Farre pio et saliente micג.” Verse 5 5. וἰףוסק�לוםןע וἰע פὸם ך�ףלןם כ�דוי. The quotation is from Psalms 40:6-8. The words of the Psalmist are ideally and typologically transferred to the Son, in accordance with the universal conception of the O. T. Messianism which was prevalent among the Jews. It made no difference to their point of view that some parts of the Psalm (e.g. in Hebrews 10:12) could only have a primary and contemporary significance. The “ coming into the world” is here regarded as having been long predetermined in the Divine counsels; it is regarded, as Delitzsch says, “ not as a point but as a line.” ָץף�בם ךבὶ נסןףצןסὰם ןὐך ἠט�כחףבע. “Thou caredst not for slain beast or bloodless oblation.” This is in accordance with the many magnificent declarations which in the midst of legal externalism declares its nullity except as a means to better things (Isaiah 1:11; Jeremiah 6:20; Hosea 6:6; Amos 5:21; 1 Samuel 15:22, &c.). ףῶלב הὲ ךבפחספ�ףש לןי. “But thou didst prepare a body for me.” This is the rendering of the LXX. In the Hebrew it is “But ears hast thou digged for me.” The text of the Hebrew does not admit of easy alteration, so that either [1] the reading of the Greek text in the LXX. must be a clerical error, e.g. �ֱװַׁװֹ׃ֱ׃�´ֱ for �ֱװַׁװֹ׃ֱ׃�װֱֹ, or [2] the LXX. rendering must be a sort of Targum or explanation. They regarded “ a body didst Thou prepare” as equivalent to “ Ears didst thou dig.” The explanation is usually found in the Hebrew custom of boring a slave’ s ear if he preferred to remain in servitude (Exodus 21:6; Deuteronomy 15:17), so that the “ bored ear” was a symbol of willing obedience. But the Hebrew verb means “ to dig” rather than “ to bore,” and the true explanation seems to be “ thou hast caused me to hear and obey.” So in Isaiah 48:8 we have “ thine ear was not opened,” and in Isaiah 50:5, “ God hath opened my ear and I was not rebellious.” Thus in the two first clauses of each parallelism in the four lines we have the sacrifices which God does not desire; and in the second clause the obedience for which He does care. “ The prepared body” is “ the form of a servant,” which Christ took upon Him in order to “ open His ears” to the voice of God (Philippians 2:7). See Revelation 18:13, where “ bodies” means “ slaves,” St Paul says, “ Ye are become dead to the law by the body of Christ” (Romans 7:4). Verse 6 6. ὁכןךבץפ‏לבפב. Lit., “Holocausts.” The word occurs here alone in the N. T. These “ whole burnt offerings” typified absolute self-dedication; but the holocaust without the self-sacrifice was valueless. נוסὶἁלבספ�בע. “Sin-offerings.” An ellipse for טץף�בע נוסὶἁל. derived from the LXX. (Leviticus 7:27 [37]). Verse 7 7. Ἰהןὺἥךש. “I am come.” This 40th Psalm is one of the special Psalms for Good Friday. ἐך ךוצבכ�הי גיגכ�ןץ. The word ךוצבכ�ע, here rendered volume, does not occur elsewhere in the N. T. It means the knob (umbilicus) of the roller on which the vellum was rolled. The word in the Hebrew is מְנִלָּה, “ a roll.” See LXX. Ezekiel 2:9; Ezekiel 3:1.

It cannot be rendered “ in the chief part” or “ in the beginning.” The words “ it is written of me” may mean in the Hebrew “it has been prescribed to me,” and others take the clause to mean “ I am come with the roll of the book which is written for me.” If we ask what was “ the book” to which the author of the Psalm referred the answer is not easy; it may have been the Law, or the Book of God’ s unwritten counsels, as in Psalms 139:16. The writer of the Epistle, transferring and applying David’ s words to Christ, thought doubtless of the whole O. T. (comp. Luke 24:26-27, “ He expounded unto them in all the Scriptures the things concerning Himself” ). פןῦ נןיῆףבי ὁ טוὸע פὸ ט�כחל� ףןץ. The writer has omitted the words “ I delight” (LXX. ἠגןץכ�טחם) and has made the gen. of purpose depend on ἥךש. Slavish accuracy in quotation is never aimed at by the sacred writers, because they had no letter-worshipping theory of verbal inspiration. They held that the inspiration lay in the sense and in the thoughts of Scripture, not in its ipsissima verba. Hence they often consider it sufficient to give the general tendency of a passage, and frequently vary from the exact words. Verse 8 8. ךבפὰ ם�לןם. “According to the Law.” A whole argument is condensed into these words, which the context would enable readers to develop for themselves. Verse 9 9. פ�פו וἴסחךום. Lit., “Then he has said.” פὸ נסῶפןם. Namely, Sacrifices, &c. פὸ הו‎פוסןם. Namely, the Will of God. Verse 10 10. ἡדיבףל�םןי ἐףל�ם. “We have been sanctified.” As we have already seen, the word ἁדיבףלὸע is not used of progressive sanctification, but of consecration in a pure state to God’ s service (Hebrews 2:11, Hebrews 13:12, &c., and comp. John 17:19; 1 Thessalonians 4:3, “ This is the will of God, even your sanctification” ). פןῦ ף‏לבפןע. The “ body” is a reference to Hebrews 10:5. And because Christ thus offered His body we are bidden to offer our bodies as “ a living sacrifice, holy, well-pleasing to God” (Romans 12:1). Verse 11 11. נᾶע לὲם ἱוסו‎ע. The better reading seems to be ἀסקיוסו‎ע, “ High Priest.” ἕףפחךום. None were permitted to sit in the Holy Place. Christ sat in the Holiest, far above all Heavens. נןככ�ךיע. “ Day by day for a continual burnt-offering” (Numbers 28:3; comp. Hebrews 7:27). נוסיוכוῖם. This is a much stronger word than ἀצביסוῖם in Hebrews 10:4. It means “at once to strip away,” as though sin were some close-fitting robe (see Hebrews 12:1) . Verse 12 12. ἐם הומיᾷ. Hebrews 1:13; Hebrews 8:1. Verse 13 13. ἕשע פוטῶףים. The more usual construction of ἕשע when no definite time is indicated would be ἕשע ἄם; but ἂם is frequently omitted, and especially in later Greek. 2 Peter 1:19 ἔשע ןὗἡל�סב היבץד�ףῃ. Winer, p. 371. ὑנןנ�היןם. Psalms 110:1; 1 Corinthians 15:25. Verse 14 14. פופוכו�שךם. Hebrews 7:11; Hebrews 7:25. פןὺע ἁדיבזןל�םןץע. “Those who are in the way of sanctification” (Hebrews 2:11; comp. Acts 2:47). Verse 15 15. ה�. “But.” The A.V. inserts “ whereof” in italics to make the connexion easier. פὸ נםוῦלב פὸἅדיןם. “ For holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). לופὰ דὰס פὸ וἰסחך�םבי. There is no direct completion of this sentence, but the words “ again He saith” are found in some editions before Hebrews 10:17. They have no manuscript authority, but were added by Dr Paris (from the Philoxenian Syriac) in the margin of the Cambridge Bible of 1762. Verse 16 16. ֱὕפח ἡ היבט�ךח. Jeremiah 31:33-34 (comp. Hebrews 8:10-12). Verse 17 17. ןὐ לὴ לםחףט�ףןלבי ἔפי. This oblivion of sin is illustrated by many strong metaphors in Isaiah 44:22; Isaiah 38:17; Jeremiah 50:20; Psalms 103:12; Micah 7:19, &c. Verse 18 18. ןὐך�פי נסןףצןסὰ נוסὶἁלבספ�בע. Since the object of all sacrifices is the purging of the soul from guilt, sacrifices are no longer needed when sins have been annulled (Hebrews 9:26). Those words form the triumphant close of the argument. To revert to Judaism, to offer sacrifices, meant henceforth faithlessness as regards Christ’ s finished work. And if sacrifices were henceforth abolished there was obviously an end of the Aaronic Priesthood, and therewith of the whole Covenant. The shadow had now been superseded by the substance, the sketch by the reality. And thus the writer has at last made good his opening words, that “ at this end of the days God had revealed Himself to us by His Son,” and that the New Covenant thus revealed was superior to the First, alike in its Agent (Hebrews 7:1-25), its Priesthood (Hebrews 7:25 to Hebrews 9:12), its Tabernacle, and its sacrificial ordinances (Hebrews 9:13 to Hebrews 10:18). Verse 19 19. ἀהוכצן�. Hebrews 3:1; Hebrews 3:12, Hebrews 13:22. נבססחף�בם וἰע פὴם וἴףןהןם ך.פ.כ. “Confidence in the blood of Jesus, for our entrance into the Holiest.” This right of joyful confidence in our access to God through Christ is dwelt upon in Ephesians 2:18; Ephesians 3:12. Verses 19-25 19– 25. AN TO AND Verse 20 20. נס�ףצבפןם. The word rendered “new” both in A. V. and R. V. is substituted for ךביםὸע (recens) which is used throughout the Epistle, probably because ἐםוךב�םיףום (“He dedicated” or inaugurated, comp. Hebrews 9:18) immediately precedes. ׀ס�ףצבפןע by its derivation means “newly-slain.” It may be doubted however whether the writer intended the oxymoron “newly-slain yet living.” That the road was “ new” has already been shewn in Hebrews 9:8-12. It is called “ living” not as “ life-giving” or “ enduring,” but because “ the Lord of life” is Himself the way (John 14:6; comp. Ephesians 3:12). היὰ פןῦ ךבפבנופ�ףלבפןע ך.פ.כ. There is here a passing comparison of Christ’ s human body to the Parocheth or Veil (Hebrews 6:19, Hebrews 9:3) through which the Priest passed into the Holiest, and which was rent at the crucifixion (Matthew 27:51). It was through His Suffering Humanity that He passed to His glory. Verse 21 21. ἱוס�ב ל�דבם. Lit., “ a great Priest” (as in Leviticus 21:10), by which is meant not only a High Priest, but also a Kingly Priest (Zechariah 6:11-13). ἐנὶ פὸם ןἶךןם פןῦ טוןῦ. See Hebrews 3:6; 1 Timothy 3:15. Verse 22 22. נסןףוסק‏לוטב. We have seen throughout that the notion of free access and approach to God is prominent in the writer’ s mind. ἐם נכחסןצןס�ᾳ. See Hebrews 6:11. ῥוסבםפיףל�םןי ך.פ.כ. In verbs beginning with ס the MSS. vary in their method of writing both the augmented and the reduplicated tenses. Thus we find both ἐῤῥיל�םןי and ῥוס. The ἀנὸ means that we are so sprinkled as to be removed from the evil conscience (Winer, p. 736). The words mean “ having our souls— our inmost consciousness— sprinkled as it were with the blood of Christ (Hebrews 9:14, Hebrews 12:24, 1 Peter 1:2) and so cleansed from the consciousness of guilt.” So the Jewish priests were purified from ceremonial defilement by being sprinkled with blood (Exodus 29:21; Leviticus 8:30). כוכןץל�םןי. The perfect participles in these clauses—“having been sprinkled,” “having been washed”— imply that it is to be done once and for ever. All Christians are priests to God (Revelation 1:5-6); and therefore Christian Priests, before being permitted to approach to God, must, like the Jewish Priests (Exodus 30:20), be sprinkledwith the blood of Christ, and bathed in the water of baptism (Ephesians 5:26; Titus 3:5; 1 Peter 3:21). ὕהבפי ךבטבסῷ. “ I will sprinkle clean water upon you, and ye shall be clean” (Ezekiel 36:25). Verse 23 23. פὴם ὁלןכןד�בם פῆע ἐכנ�הןע. “The confession of our Hope.” Here we have the same trilogy of Christian graces as in St Paul— Faith (Hebrews 10:22), Hope (Hebrews 10:23), and Love (Hebrews 10:24). ἀךכיםῆ. “So that it do not bend.” It must be not only “ secure” (Hebrews 3:6; Hebrews 3:14), but not even liable to be shaken. ניףפὸע ד�ס. Hebrews 6:13, Hebrews 11:11, Hebrews 12:26. The writer felt the necessity of insisting upon this point, because the sufferings of the Hebrew converts, and the long delay (as it seemed to them) of Christ’ s return, had shaken their constancy. Verse 24 24. וἰע נבסןמץףלὸם ἀד�נחע. “For provocation to love.” The word נבסןמץףל�ע is more generally used in a bad sense, like the English word “ provocation” (see Acts 15:39; Deuteronomy 29:28, LXX.). And perhaps the writer here chose the word to remind them that the “ provocation” at present prevailing among them was to hatred not to love. Verse 25 25. פὴם ἐניףץםבדשדὴם ἑבץפῶם, i.e. “ our Christian gatherings.” Apparently the flagging zeal and waning faith of the Hebrews had led some of them to neglect the Christian assemblies for worship and Holy Communion (Acts 2:42). Ἐניףץםבדשדὴ only occurs in 2 Thessalonians 2:1, and is perhaps chosen to avoid the Jewish word “ synagogue” ; and the more so because the duty of attending “ the synagogue” was insisted on by Jewish teachers. In the neglect of public worship the writer saw the dangerous germ of apostasy. ךבטὼע ἔטןע פיף�ם. This neglect of attending the Christian gatherings may have been due in some cases to fear of the Jews. It shewed a fatal tendency to waver in the direction of apostasy. נבסבךבכןῦםפוע. Though the active is used it implies the duty of mutual encouragement. פὴם ἡל�סבם. The Day which Christians expected was the Last Day (1 Corinthians 3:13). They failed to see that the Day which the Lord had primarily in view in His great eschatological discourse (Matthew 24) was the Close of the Old Dispensation in the Fall of Jerusalem. The signs of this were already in the air, and that approaching Day of the Lord was destined to be “ the bloody and fiery dawn” of the Last Great Day—“ the Day of days, the Ending-day of all days,” the Settling-day of all days, the Day of the promotion of Time into Eternity, the Day which for the Church breaks through and breaks off the night of this present world” (Delitzsch). Verse 26 26. Ἑךןץף�שע ד�ס. The word “wilfully” stands in contrast with sins of weakness, ignorance and error in Hebrews 5:2. If the writer meant to say that, after the commission of wilful and heinous sins, “ there remaineth no more sacrifice for sins,” this would not only be the most terrible passage in Scripture, but would do away with the very object of Redemption, and the possibility of any Forgiveness of Sins. It would, as Kurtz says, “ be in its consequences truly subversive and destructive of the whole Christian soteriology.” But the meaning rather is, “If we are willing sinners,” “ if we are in a state of deliberate and voluntary defiance to the will of God.” He is alluding not only to those sins which the Jews described as being committed presumptuously “ with uplifted hand” (Numbers 15:30; Psalms 19:13; see Hebrews 6:4-8, Hebrews 12:16-17), but to the deliberate continuity of such sins as a self-chosen law of life; as for instance when a man has closed against himself the door of repentance and said “ Evil, be thou my good.” Such a state is glanced at in 2 Peter 2:20-21; Matthew 12:43-45. פὴם ἐנ�דםשףים. “The full knowledge of the truth.” Something more is meant than mere historical knowledge. He is contemplating Christians who have made some real advance, and then have relapsed into “ desperation or the wretchlessness of unclean living.” ןὐך�פי נוסὶἁלבספיῶם ἀנןכו�נופבי טץף�ב. Lit., “no sacrifice for sins is any longer left for them.” They have rejected the work of Christ, and it cannot be done for them over again. There is one atoning sacrifice, and that they have repudiated. He does not say that they have exhausted the infinite mercy of God, nor can we justly assert that he held such a conclusion; he only says that they have, so long as they continue in such a state, put themselves out of God’ s covenant, and that there are no other covenanted means of grace. For they have trampled under foot the offer of mercy in Christ and there is no salvation in any other (Acts 4:12). Verses 26-31 26– 31. A SOLEMN WARNING OF THE PERIL OF WILFUL Verse 27 27. צןגוסὰ ה� פיע ἐךהןק�. All that is left for willing apostates when they have turned their backs on the sole means of grace is “some terror-causing expectance of a judgement.” They are “ heaping up to themselves wrath against the day of wrath” (Romans 2:5). צןגוסὸע means “inspiring fear,” not “feeling fear.” Ἐךהןקὴ is a ἄנבמ כוד�לוםןם in the N. T. The פיע adds strong emphasis to the expression = “ a very terrible.” Comp. Lucian צןגוס�ם פי ט�בלב. Diod. Sic. ἐנ�נןם�ע פיע ג�ןע. ךבὶ נץסὸע זῆכןע. Lit., “and a jealousy of fire.” He is thinking of God “ as a consuming fire” (Hebrews 12:29) and of the question “ Shall thy jealousy burn like fire?” Psalms 79:5 (comp. Ezekiel 36:5). ἐףט�וים ל�ככןםפןע פןὺע ὑנוםבםפ�ןץע. “Destined” (by prophecy) “to devour opponents.” “ Yea, let fire devour thine enemies” (Isaiah 26:11). It has so long been the custom to interpret such passages of “ eternal torments” that we lose sight of the fact that such a meaning, if we may interpret Scripture historically, was in most cases not consciously present to the mind of the writers. The constant repetition of the same metaphor by the Prophets with no reference except to temporal calamities and the overthrow of cities and nations made it familiar in this sense to the N. T. writers. By “ the adversaries” here are not meant “ sinners,” but impenitent Jews and wilful apostates who would perish in the Day of the Lord (2 Thessalonians 1:8). It is at least doubtful whether the writer meant to imply anything beyond that prophecy of doom to the heirs of the Old Covenant which was fulfilled a few years later when the fire of God’ s wrath consumed the whole system of a Judaism which had rejected its own Messiah.

The word for “ adversaries” only occurs besides in the N. T. in Colossians 2:14. Verse 28 28. ἀטופ�ףבע פיע. Especially by being guilty of the sin of idolatry (Deuteronomy 17:2-7). Literally, it is “any one, on setting at nought Moses’ law.” קשסὶע ןἰךפיסלῶם. The Mosaic law pronounced on offenders an inexorable doom. “ The letter killeth” (2 Corinthians 3:6). ἐנὶ הץףὶם ἤ פסיףὶם ל�ספץףים, i.e. by the testimony of at least two (John 8:17; 2 Corinthians 13:1). Comp. the use of ἐנὶ “ on the condition of” in Hebrews 9:17. ἀנןטם�ףךוי. Lit., “dies.” Here is another of the favourite Jewish exegetical arguments a minori ad majus. Verse 29 29. הןךוῖפו. This word is parenthetic, and does not affect the construction. פילשס�בע. The word for “ punishment” in the N.T. is in every other passage ך�כבףיע, which means, in accordance with its definition, and in much of its demonstrable usage, “remedial punishment.” Here the word (though the difference is not observed by our A. V., which has created so many needless variations, and obliterated so many necessary distinctions) means “ vengeance” or “ retribution.” It need hardly be said that “vindictive punishment” can only be attributed to God by the figure of speech known as anthropopathy, i.e. the representation of God by metaphors drawn from human passions. It is also obvious that we misuse Scripture when we press casual words to unlimited inferences. “ Vengeance” is here used because [1] the author is alluding to defiant and impenitent apostates, in language derived from the earthly analogies, and [2] because he is referring to the temporal ruin and overthrow of the Jewish polity at the fast-approaching Day of Christ’ s Coming. The passage which he proceeds to quote (Deuteronomy 32:35) refers directly to national and temporal punishments. The verb פילשסוῖם is only used twice in the N. T. (Acts 22:5;Acts 26:11)— both times of the persecution of Christians by Saul. ךבפבנבפ�ףבע. The writer could hardly use stronger language to imply the extremity of wilful rebellion which he has in view. It scarcely applies to any except blaspheming infidels and to those Jews who have turned the very name of Jesus in Hebrew into an anagram of malediction, and in the Talmud rarely allude to Him except in words of scorn and execration. פὸ בἶלב פῆע היבט�ךחע. He uses the same phrase in Hebrews 13:20; and naturally, since the thoughts are full of the analogy of Jewish sacrifices. ךןים�ם. Lit., “a common thing,” i.e. either “ unclean” or “ valueless.” Clearly such conduct as this must be the nearest approach we can conceive to “ the sin against the Holy Ghost,” “ the unpardonable sin,” “ the sin unto death,” for which no remedy is provided in any earthly means of grace (Matthew 12:31; 1 John 5:16). ἐםץגס�ףבע. Lit., “insulted” ; e.g. “ by blasphemy against the Holy Ghost” (Matthew 12:31-32). It is possible to grieve utterly that Holy Spirit (Ephesians 4:30) and so to become “ reprobate.” The apostates whose case is here imagined despise alike the Father (Hebrews 5:5), the Son, and the Holy Spirit (Hebrews 6:4-6). They reject the very promises of their baptismal profession and abnegate the whole economy of grace. The verb ἐםץגס�זוים occurs here only in the N. T. It may also govern the dative. Verse 30 30. Ἐלןὶἐךה�ךחףיע. The Scripture warrant adduced in support of this stern language is Deuteronomy 32:35, and a similar phrase is used in Psalms 94:1-2. It is remarkable that the citation does not agree either with the Hebrew or the LXX., but is quoted in the same form as in Romans 12:19, where however the application is quite different, for it is there used as an argument against avenging our own wrongs. The writer of this Epistle, as a friend of St Paul and one who was of his school, may have been familiar with this form of the quotation, or may have read it in the Epistle to the Romans, with which he seems to have been familiar (comp. Hebrews 13:1-6 with Romans 12:1-21); and indeed there are traces that the quotation in this form was known in the Jewish schools. Perhaps it had become proverbial. The words “ saith the Lord” are omitted in א, D, and most ancient versions, and may have been added from Romans 12:19. ךבὶ נ�כים. Deuteronomy 32:36. �סיםוῖ ך‎סיןע. In the original passage the “ judgement” consists in saving His people from their enemies, as also in Psalms 135:14. Verse 31 31. צןגוס�ם. Fearful for the deliberate apostate and even for the penitent sinner (1 Chronicles 21:13; 2 Samuel 24:14; LXX. Sir 2:18), and yet better in any case than to fall into the hands of man. טוןῦ זῶםפןע. Hebrews 3:12. Verse 32 32. ἀםבלילם�ףךוףטו ה�. “But keep in remembrance.” Here, as in Hebrews 6:9-12, he mingles appeal and encouragement with the sternest warnings. The “ former days” are those in which they were in the first glow of their conversion. צשפיףט�םפוע. The word צשפ�זוים “ to enlighten” only became a synonym for “ to baptize” at a later period. Naturally however in the early converts baptism was synchronous with the reception of the gifts of the Holy Spirit (see Hebrews 6:4). For the metaphor— that “ God hath shined in our hearts”— see 2 Corinthians 4:6; 1 Peter 2:9. נןככὴם ἄטכחףים … נבטחל�פשם. “Much wrestling of sufferings.” Ἄטכחףיע occurs here only in the N. T. The sufferings were doubtless due to the uncompromising hostility of the Jewish community (see 1 Thessalonians 2:14-16), which generally led to persecutions from the Gentiles also. To the early Christians it was given “ not only to believe on Christ, but also to suffer for His sake” (Philippians 1:29). Verses 32-39 32– 39. WORDS OF APPEAL AND Verse 33 33. פןῦפן לὲם … פןῦפן ה�. Distributive formula, used adverbially, Winer. טובפס�זןלוםןי. Lit., “being set upon a stage.” The same metaphor is used in 1 Corinthians 4:9 (“ We became a theatre,” comp. 1 Corinthians 15:32). It was however fearfully literal to many Christians in the Neronian and later persecutions in which Christian youths had to undertake on the stage the characters of Hercules and Mucius and Laureolus, displaying to the blood-corrupted spectators a horrible realism of agony; and even Christian maidens had to appear in the characters of Dirce or the Danaids. See Sueton. Nero, 12, Caius, 57; Juv. Sat. VIII. 186; Mart. X. 25, VIII. 30, Spectac. VII.; Clem. Rom. ad Cor. i. 6 דץםבῖךוע ִבםבְהוע ךבὶ ִ�סךבי. And see Renan L’ Antיchrist, pp. 168– 175. ךןיםשםן�. “Partakers.” ןὕפשע ἀםבףפסוצןל�םשם. “Who lived in this condition of things.” Verse 34 34. פןῖע הוףל�ןיע ףץםונבט�ףבפו. “Ye pitied the prisoners.” The other reading of the A.V. had more to do than anything else with the common assumption that this Epistle was written by St Paul. The true reading however undoubtedly is not פןῖע הוףלןῖע לןץ, but פןῖע הוףל�ןיע, “ ye sympathised with the prisoners.” The reading of our text was probably introduced from Colossians 4:18; Philippians 1:7, &c. In the first persecutions many confessors were thrown into prison (Acts 26:10), and from the earliest days Christians were famed for their kindness to their brethren who were thus confined. See too Hebrews 13:3. The verb ףץלנבטוῖם occurs only here and in Hebrews 4:15. St Paul uses ףץלנ�ףקוים “ to suffer with” in Romans 8:17.

The extreme care and attention paid by Christians to imprisoned confessors is illustrated in the letters of Ignatius, and in those of Cyprian. It had even attracted the astonished notice of the heathen, and Lucian in his satirical romance De Morte Peregrini indicates that it was one of the motives for the sham-conversion of that charlatan. פὴם ἀסנבד�ם. Christians were liable to be thus plundered by lawless mobs. Epictetus, by whose time Stoicism had become unconsciously impregnated with Christian feeling, says, “ I became poor at thy will, yea and gladly.” On the supposition that the letter was addressed to Rome, “ the spoiling of goods” has been referred to the edict of Claudius which expelled the Jews (and with them the Christian Jews) from Rome; or to the Neronian persecution. But the supposition is improbable; and indeed confiscation was one of the most ordinary incidents of persecution, as we see in the letters of Cyprian. דים‏ףךןםפוע ἔקוים ἑבץפןὺע ךסו�ףףןםב ὕנבסמים. The “ in heaven” (of the A. V.) is almost certainly a spurious gloss, and the “ in” before “ yourselves” should be unquestionably omitted. If the true reading be ἑבץפןῖע, the meaning is “ recognising that ye have for yourselves,” but if we may accept ἑבץפן‎ע, the reading of א, we have the very beautiful and striking thought—“ recognising that ye have yourselves as a better possession and an abiding.” He points them to the tranquil self-possession of a holy heart (Luke 9:25; Luke 21:19), the acquisition of our own souls, as a sufficiently present consolation for the loss of earthly goods (Hebrews 11:26), independently of the illimitable future hope (Matthew 6:20; Romans 8:18; 1 Peter 1:4-8). Verse 35 35. נבססחף�בם. Hebrews 3:6, Hebrews 4:16. ἥפיע. “ Seeing that it has” (quippe quae). ליףטבנןהןף�בם. Hebrews 2:2, Hebrews 11:26; comp. Hebrews 11:6. Verse 36 36. ὑנןלןםῆע. Few graces were more needed in the terrible trials of that day (Hebrews 6:12; Luke 21:19; Colossians 1:11; James 1:3-4). נןי�ףבםפוע. The meaning perhaps rather is “ by doing,” or “ by having done, the will of God ye may win the fruition of the promise.” The apparently contradictory expressions, about “ receiving” and “ not receiving” the promise or the promises, arise in part from the fact that “ promise” is used both for the verbal promise, and for its actual fulfilment (Hebrews 9:15, Hebrews 11:39). Verse 37 37. ליךסὸם ὅףןם ὅףןם. A very emphatic phrase to imply the nearness of Christ’ s return, “ yet but a very very little while” (lit., “ little, how very, how very.” Comp. Arist. Vesp. 213 ὅףןם ὅףןם ףפ�כחם = quantillum; Arrian, Indic. XXIX. 15 ὀכ�דןי הὲ בὐפῶם ףנו�סןץףים ὅףןם פῆע ק‏סבע). The phrase occurs in the LXX. in Isaiah 26:20.

The quotations in this and the next verse are adapted from Habakkuk 2:3-4. In the original it is “ the vision” which will not tarry, but the writer quotes from the LXX., only inserting the definite article before ἐסק�לוםןע, and applying it to the Messiah. “ The coming one” was a Messianic title (Matthew 11:3; Luke 7:19; comp. Daniel 7:13, &c.). In Matthew 24:34 our Lord has said, “This generation shall not pass till all these things be fulfilled” ; and by the time that this Epistle was written few still survived of the generation which had seen our Lord. Hence, Christians felt sure that Christ’ s coming was very near, though it is probable that they did not realise that it would consist in the close of the Old Dispensation, and not as yet in the End of the World. It is most probable that by the time this Epistle was written the Roman eagles were already beginning to gather to the carcase of a corrupted nationality and a decadent religionism; so that no wise man could overlook the indications of the rapidly approaching end. Verse 38 38. ὁ הὲ ה�ךבי�ע לןץ ך.פ.כ. The true reading here (though not in the Hebrew) perhaps is, “ But my righteous one shall live by faith” (as in א, A, H), and this is all the more probable because the “ my” is omitted by St Paul, and therefore might be omitted here by the copyists. In D, as in some MSS. of the LXX., “ my” is found after “ faith.” In the original Hebrew the passage seems to mean “ But the righteous shall live by his fidelity.” On the deeper meaning read into the verse by St Paul see my Life of St Paul, I. 369. The Rabbis said Habakkuk had compressed into this one rule the 365 negative and 218 positive precepts of the Law. ךבὶἐὰם ὑנןףפו�כחפבי. “And if he shrink back.” The A.V. renders this “ but if any man draw back.” But it is clear that ὁ ה�ךביןע is understood, not ἄםטסשנןע. The introduction of the words “ any man” is wholly unwarrantable, and at first sight looks as if it were due to dogmatic bias and a desire to insinuate the Calvinistic doctrine of the “ indefectibility of grace.” But throughout this Epistle there is not a word which countenances the dogma of “ final perseverance.” The true rendering is “ And if he draw back My soul approveth him not” ; i.e. “ if my just man draw back” . The verb ὑנןףפ�ככוףטבי implies that shrinking from a course once begun which is used of St Peter in Galatians 2:12. It means primarily “ to strike or shorten sail,” and then to withdraw or hold back (comp. Acts 20:20; Acts 20:27).

This quotation follows the LXX. in here diverging very widely from the Hebrew of Hab 2:4, which has, “ Behold his (the Chaldean’ s) soul in him is puffed up, it is not humble ; but the righteous shall live by his faithfulness.” All that we have seen of previous quotations shews us how free was the use made, by way of illustration, of Scripture language. Practically the writer here applies the language of the old Prophet, not in its primary sense, but to express his own conceptions (Calvin). On the possible defection of “ the righteous” see Article 16. of our Church. Verse 39 39. ןὐך ἐףלὲם ὑנןףפןכῆע ך.פ.כ. “But we are not of defection unto perdition, but of faith unto gaining of the soul.” (The genitives are genitives which imply a property, as in 1 Corinthians 14:33, ןὐ ד�ס ἐףפים ἀךבפבףפבף�בע ὁ טו�ע.) “ Faith,” says Delitzsch, “ saves the soul by linking it to God … The unbelieving man loses his soul; for not being God’ s neither is he his own.” He does not possess himself. The word נוסינן�חףיע is also found in Ephesians 1:14. In these words the writer shews that in his awful warnings against apostasy he is only putting a hypothetical case. “ His readers,” he says, “ though some of them may have gone towards the verge, have not yet passed over the fatal line.” The word Faith is here introduced with the writer’ s usual skill to prepare for the next great section of the Epistle.

Hebrews 10:1-18

“THE EPISTLE TO THE HEBREWS”

The Superior Sacrifice (Hebrews 10:1-18)

1. In showing the superiority of the New Covenant, we have seen the author discuss… a. The better promises - Hebrews 8:7-13b. The better sanctuary - Hebrews 9:1-28

2. The author now reaches a climax in his discussion with a look at “the better sacrifice”… a. Not that he hasn’t already made mention of it - Hebrews 7:26-27; 9:11-14,24-26b. But now there is a contrast to the Old Covenant sacrifices in the clearest of terms

3. In this section, we will find the author… a. Bring together the main ideas he has alluded to earlier b. Add a further thought not stressed before

[In the first four verses of chapter ten, then, we find…]

I. THE : ITS NEED (Hebrews 10:1-4) A. ANIMAL DID NOT PROVIDE TRUE OF SIN…1. The Law was only “a shadow of the good things to come”

• Hebrews 10:1 aa. Its gifts and sacrifices were a “copy and shadow” of the heavenly things - Hebrews 8:4-5b. They symbolized what Jesus would actually do - Hebrews 9:11-12, 24c. The “good things” included such things as:

1. His better sacrifice
2. The better hope
3. The eternal redemption and the eternal inheritance

2. The sacrifices did not make the worshippers “perfect” - Hebrews 10:1-2a. Perfect in regard to the conscience - Hebrews 9:9b. The repetitive nature of the sacrifices prevented this

B. ANIMAL A OF SIN…1. Every year there was the constant reminder of sins - Hebrews 10:3a. In addition to the daily and monthly sacrifices, there were the annual sacrifices on the Day of Atonement b. The constant sacrifices reminded them of their sin and need for cleansing 2. It was not possible for the blood of bulls and goats to take away sins - Hebrews 10:4a. The blood of animals could not really take away sin b. Their purpose was to impress upon the people their need, and to foreshadow what would one day be accomplished in Christ

[The sacrifices of the Old Covenant accomplished their purpose; they served as “a shadow of the good things to come”. Those “good things” involved the sacrifice found in the New Covenant, of which we now read…]

II. THE : ITS (Hebrews 10:5-9) A. IT WAS BY GOD…1. From Psalms 40:6-8, we see the attitude of Christ when He came into the world 2. Burnt offerings and sacrifices did not meet His Father’s ultimate desire - Hebrews 10:5-63. But what did meet God’s desire, God provided Himself: a body

• Hebrews 10:5– This reminds us that propitiation for sin was provided by God, not man - 1 John 4:10 B. IT WAS OFFERED FREELY BY CHRIST…1. Christ came as prophesied to do the will of God - Hebrews 10:7-9 a2. Here is a striking difference between Christ’s sacrifice and the animal sacrifices… a. Animal sacrifices were offered against their will b. Jesus freely offered Himself in accordance with His Father’s will! - cf. John 6:38 C. IT A NEW …1. In doing the will of His Father, Jesus has taken away the first covenant - Hebrews 9:9 b; cf. Colossians 2:14-172. Making it possible to establish the second covenant, of which He is the mediator - cf. Hebrews 9:15 [So what animal sacrifices could not accomplish, God did by the sending of His Son who freely accepted the task of offering Himself for sin.

But was His sacrifice adequate? Read on…]

III. THE : ITS ALL- (Hebrews 10:10-18) A. IT TRUE …1. We have been sanctified through the offering of His body - Hebrews 10:102. Its sufficiency is seen in that He only had to offer it “once” a. The repetition of the daily sacrifices illustrated their inadequacy - Hebrews 10:11b. But with Jesus, it was “one sacrifice for sins forever” - Hebrews 10:12-131) Illustrated by His sitting down at God’ right Hand

• cf. Hebrews 1:3; Hebrews 8:12) Where He waits (and reigns - 1 Corinthians 15:25-26; Psalms 110:1-2) till all His enemies are made His footstool

3. Thus “by one offering” He has provided true sanctification

• Hebrews 10:14a. “He has perfected forever” (doing what animal sacrifices could not - Hebrews 10:1) b. “those who are being sanctified”

1. Note the present tense - sanctification is an on-going process - Hebrews 2:11a) In one sense we have been sanctified - 1 Corinthians 1:2; 6:11; Hebrews 10:10; Hebrews 10:29b) In another sense we will be sanctified - 1 Thessalonians 5:232) Made possible by the one-time sacrifice of Christ

• 1 John 1:7-9 B. IT TRUE OF SINS…1. As the Holy Spirit bore witness through Jeremiah in Jeremiah 31:31-34 (quoted earlier in Hebrews 8:8-12) - Hebrews 10:15-172. With true remission of sins, there is no need for repeated sacrifices for sin - Hebrews 10:18

1. By providing complete sanctification and remission of sins, the sacrifice of Jesus is truly “The Superior Sacrifice”! a. Why would anyone want to return to sacrifices…

1. That did not make the worshiper “perfect”?
2. Were there is the constant reminder of sin that weighs heavy upon the conscience of man? b. With the sacrifice of Himself, offered freely keeping with the will of God, Jesus provides what the Law could not!

2. With verse eighteen, we come to the end of the two main arguments in this epistle… a. That Christ is superior, for He is:

1. Better than the prophets, as a much better Spokesman - Hebrews 1:1-32) Better than the angels, by virtue of His Deity and humanity

• Hebrews 1:4 to Hebrews 2:183) Better than Moses, for He is the Son who provides a heavenly rest - Hebrews 3:1 to Hebrews 4:134) Better than Aaron, as His priesthood is a superior one - Hebrews 4 : 16-8:6b. That the New Covenant is superior, for it is:

1. Based upon better promises - Hebrews 8:7-132) Based upon a better sanctuary - Hebrews 9:1-283) Based upon a better sacrifice - Hebrews 10:1-18 The purpose of the author has been to encourage his Hebrew brethren to remain true to Jesus Christ. Though one may not be a Hebrew by race, the same arguments should encourage all Christians to remain true to Jesus and abide by the conditions of the New Covenant of which He is the Mediator!

Hebrews 10:2

Hebrews 10:2 Hebrews 10:2 ————————— επειG1893 SINCE ουκG3756 ανG302 επαυσαντοG3973 [G5668] WOULD THEY NOT HAVE CEASED προσφερομεναιG4374 [G5746] TO BE OFFERED, διαG1223 τοG3588 ON ACCOUNT OF μηδεμιανG3367 NO ANY εχεινG2192 [G5721] HAVING ετιG2089 LONGER συνειδησινG4893 αμαρτιωνG266 OF SINS τουςG3588 THOSE WHO λατρευονταςG3000 [G5723] SERVE απαξG530 ONCE κεκαθαρμενουςG2508 [G5772] PURGED? would they not have: or, they would have once: Hebrews 10:17, Hebrews 9:13, Hebrews 9:14, Psalms 103:12, Isaiah 43:25, Isaiah 44:22, Micah 7:19 conscience: Our Bible translators use the word conscience here, as elsewhere, for consciousness. Leviticus 16:30 - General Hebrews 10:18 - General Hebrews 10:2. ———————– Had those sacrifices been complete (of themselves or by their own virtue) they would have ceased to be offered. When a devoted Hebrew nation had made one full program of atonement for sin, it would have been permanent and would not have to be repeated. Such a conclusion is logical, and it should have convinced the Judaizers that something was to come in the place of those institutions. Hebrews 10:2 ——————————————————————————– To be offered (προσφερόμεναι) The present participle brings out more forcibly the continuous repetition: “Ceased being offered.” Hebrews 10:2 ——————————————————————————– Else they would not have ceased? (epei ouk an epausanto;). Ellipsis of condition after epei (since if they really did perfect) with the conclusion of the second-class condition (an and the aorist middle indicative of pauomai). ——————————————————————————– To be offered (prospheromenai). Regular idiom, participle (present passive) with pauomai (Acts 5:42). ——————————————————————————– Because (dia to). Dia with the accusative of the articular infinitive, “because of the having” (echein) as to the worshippers (tous latreuontas, accusative of general reference of the articular participle), not “would have had.” ——————————————————————————– No more conscience of sins (mηdemian eti suneidηsin hamartiτn). Rather “consciousness of sins” as in Hebrews 9:14. ——————————————————————————– Having been once cleansed (hapax kekatharismenous). Perfect passive participle of katharizτ, “if they had once for all been cleansed.”

Hebrews 10:3

Hebrews 10:3 Hebrews 10:3 ————————— αλλG235 BUT ενG1722 IN αυταιςG846 THESE αναμνησιςG364 A αμαρτιωνG266 OF SINS κατG2596 ενιαυτονG1763 YEAR BY YEAR " THERE IS " a remembrance: Hebrews 9:7, Exodus 30:10, Leviticus 16:6-11, Leviticus 16:21, Leviticus 16:22, Leviticus 16:29, Leviticus 16:30, Leviticus 16:34, Leviticus 23:27, Leviticus 23:28, Numbers 29:7-11, 1 Kings 17:18, Matthew 26:28 Numbers 5:15 - bringing Nehemiah 10:34 - at times Ezekiel 18:22 - his transgressions Ezekiel 29:16 - bringeth Ezekiel 45:18 - and cleanse Matthew 5:17 - but Hebrews 10:1 - with Hebrews 10:26 - there Hebrews 10:3. ———————– Remembrance again made. But it does NOT SAY that the sins were remembered against them as it is so frequently expressed. Every year when the national atonement day arrived, the nation had a public and formal reminder of sin by the entrance of their high priest into the most holy place with the blood of atonement. Contrary to that, our High Priest entered once and forever into the presence of God with the blood of the New Covenant, and it has never had to be repeated. Hebrews 10:3 ——————————————————————————– A remembrance of sins (ἀνάμνησιςἁμαρτιῶν) Each successive sacrifice was a fresh reminder of sins to be atoned for; so far were the sacrifices from satisfying the conscience of the worshipper. Ἀνάμνησις, lit. a calling to mind. Comp. Hebrews 10:17, and see lxx, Numbers 5:15. Hebrews 10:3 ——————————————————————————– A remembrance (anamnηsis). A reminder. Old word from anamimnηskτ, to remind, as in Luke 22:19; 1 Corinthians 11:24-25.

Hebrews 10:4

Hebrews 10:4 Hebrews 10:4 ————————— αδυνατονG102 “IT IS” γαρG1063 FOR " FOR THE " αιμαG129 BLOOD ταυρωνG5022 OF BULLS καιG2532 AND τραγωνG5131 OF GOATS αφαιρεινG851 [G5721] TO TAKE AWAY αμαρτιαςG266 SINS. not: Hebrews 10:8, Hebrews 9:9, Hebrews 9:13, Psalms 50:8-12, Psalms 51:16, Isaiah 1:11-15, Isaiah 66:3, Jeremiah 6:20, Jeremiah 7:21, Jeremiah 7:22, Hosea 6:6, Amos 5:21, Amos 5:22, Micah 6:6-8, Mark 12:33 take: There were essential defects in these sacrifices. 1st - They were not of the same nature with those who sinned. 2nd - They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God. 3rd - The beasts offered up under the law could not consent to put themselves in the sinner’s room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner’s stead: Christ did so. Hebrews 10:11, Hosea 14:2, John 1:29, Romans 11:27, 1 John 3:5 Exodus 24:8 - Behold Exodus 29:12 - the blood Leviticus 1:4 - atonement Leviticus 4:29 - General Leviticus 9:9 - General Leviticus 16:14 - General Numbers 8:12 - the one Numbers 19:21 - General 1 Samuel 3:14 - the iniquity 1 Samuel 15:22 - Hath the Lord 2 Samuel 21:3 - wherewith Job 42:8 - seven bullocks Psalms 50:9 - General Ezekiel 18:22 - his transgressions Ezekiel 43:18 - to offer Ezekiel 45:18 - and cleanse Daniel 9:27 - cause Matthew 26:28 - my John 1:17 - grace John 13:8 - If Acts 13:38 - that Acts 13:39 - from which Romans 3:25 - remission 1 Corinthians 15:17 - ye are Galatians 1:4 - according Galatians 3:13 - redeemed Ephesians 1:7 - whom Hebrews 9:12 - by the Hebrews 9:19 - the blood Hebrews 9:23 - the heavenly Hebrews 9:26 - he appeared Hebrews 10:6 - burnt Hebrews 10:4. ———————– It is not possible that the blood of bulls and goats should take away sins. Any explanation of a passage that contradicts another plain one is bound to be wrong, for the Bible does not contradict itself. To say that sins were not forgiven under the Old Testament is a contradiction of the following. Leviticus 4 describes the sin offerings under the Mosaic system that were required of various Hebrews who had sinned.

Verses 20, 26, 31 and 35 state these persons are to offer these sacrifices for sin, and in each case after doing it the passage plainly declares, “And it shall be forgiven him.” Perhaps someone replies that it does not say they were to be forgiven then. Well, we will consider another place in the Old Testament, namely, 1 Kings 8.

After the temple was completed, Solomon offered a prayer on behalf of the people in which he asked God to forgive them upon their prayer to Him. Verse 30 makes it definite as to when the forgiveness was to take place, for it says, “When they shall pray toward this place; hear thou in heaven thy dwelling place, and when thou hearest, forgive.” This is very definite; when they prayed was the time God was to hear and when He heard was the time the forgiveness was to be granted. But was this prayer of Solomon granted? Chapter 9 and verse 3 of that book says, “And the Lord said unto him, I have heard thy prayer and thy supplication that thou hast made before me.” That settles the point that sins were actually forgiven under the Old Testament times. This is another place where we should remember the main subject of this book. The Judaizers were insisting on the permanence of the old law and its ordinances of religious service.

They thought that the benefits to be obtained from those performances were by reason of the virtue of those things and hence that they were good enough to be continued. Were Paul to write an epistle to many disciples and others today, he would use the same argument about baptism and the other items of service to Christ.

He would say that it is impossible for baptism and the other formalities of the Gospel to take away sin. Indeed, the denominational world actually does see that and that only with reference to the ordinances. They will say “there is no salvation in water,” and that is true in the same sense that the blood of animals could not take away sins. No, the saving virtue is in the blood of Christ and it is the purchasing power for salvation on behalf of mankind in whatever age he lives. But He will not apply that blood to any man unless he has enough faith in the Lord to do whatever he is told to do. That may be the command to offer animal sacrifices or be baptized, depending on what age he is under.

Hence in any of the dispensations that God has placed among men, all who will do whatever they are told to do, will be forgiven on the strength of the blood of Christ. The virtue is in the blood is why it never had to be repeated. Hebrews 10:4 ——————————————————————————– Should take away (aphairein). Present active infinitive of aphaireτ. Old verb and common in N.T., only here and Romans 11:27 with “sins”. Cf. Hebrews 9:9.

Hebrews 10:5

Hebrews 10:5 Hebrews 10:5 ————————— διοG1352 εισερχομενοςG1525 [G5740] COMING ειςG1519 INTO τονG3588 THE κοσμονG2889 WORLD λεγειG3004 [G5719] HE SAYS, θυσιανG2378 καιG2532 AND προσφορανG4376 ουκG3756 ηθελησαςG2309 [G5656] THOU NOT, σωμαG4983 δεG1161 BUT A BODY κατηρτισωG2675 [G5668] THOU DIDST PREPARE μοιG3427 ME. when: Hebrews 10:7, Hebrews 1:6, Matthew 11:3, Luke 7:19,*Gr. Sacrifice: Psalms 40:6-8, Psalms 50:8-23, Isaiah 1:11, Jeremiah 6:20, Amos 5:21, Amos 5:22 but: Hebrews 10:10, Hebrews 2:14, Hebrews 8:3, Genesis 3:15, Isaiah 7:14, Jeremiah 31:22, Matthew 1:20-23, Luke 1:35, John 1:14, Galatians 4:4, 1 Timothy 3:16, 1 John 4:2, 1 John 4:3, 2 John 1:7 hast thou prepared me: or, thou hast fitted me Exodus 24:8 - Behold Leviticus 16:5 - General Psalms 51:16 - delightest Isaiah 40:16 - nor Isaiah 50:5 - General Zechariah 13:7 - smite Matthew 1:18 - of the John 6:51 - my flesh John 8:29 - for John 12:27 - but John 14:31 - that the John 15:10 - even John 16:10 - righteousness John 17:19 - I sanctify Hebrews 2:9 - Jesus Hebrews 5:8 - yet Hebrews 12:2 - endured Hebrews 10:5. ———————– The two pronouns he and the one me refer to Christ, and the two pronouns thou stand for God. When Christ was ready to come into the world He knew it was to fulfill the promise made to Abraham (Galatians 3:16-19), also that He was to make of himself a sacrifice to replace the animal sacrifices of the old law. Yes, Christ existed before he was born of the virgin (John 8:58), and hence when God made the promise to Abraham, He made it also to Christ. (See the passages in Galatians referred to above.) The coming of Christ into the world by way of the virgin birth was therefore voluntary on His part, in the spirit of obedience to his Father. He also knew that a spiritual body could not die, and hence that a fleshly body would be needed. That is why it was said that God had prepared a body for Him, to be produced within the fleshly body of the virgin and consisting of one that could be made to die. Hebrews 10:5 ——————————————————————————– Confirming the assertion of Heb 10:4 by a citation, Psalms 40:7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God’s will. The quotation does not agree with either the Hebrew or the lxx, and the Hebrew and lxx do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ’s offering once for all. According to him, the course of thought in the Psalm is as follows: “Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself.” Christ did not yield to God’s will as authoritative constraint. The constraint lay in his own eternal spirit.

His sacrifice was no less his own will than God’s will. ——————————————————————————– Sacrifice and offering (θυσίανκαὶπροσφορὰν) The animal-offering and the meal-offering. Hebrews 10:5 ——————————————————————————– When he cometh into the world (eiserchomenos eis ton kosmon).

Reference to the Incarnation of Christ who is represented as quoting Psalms 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having sτma (body) rather than τtia (ears). The LXX translation has not altered the sense of the Psalm, “that there was a sacrifice which answered to the will of God as no animal sacrifice could” (Moffatt). So the writer of Hebrews “argues that the Son’s offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made” (Davidson). ——————————————————————————– A body didst thou prepare for me (sτma katηrtisτ moi). First aorist middle indicative second person singular of katartizτ, to make ready, equip. Using sτma (body) for τtia (ears) does not change the sense, for the ears were the point of contact with God’s will.

Hebrews 10:6

Hebrews 10:6 Hebrews 10:6 ————————— ολοκαυτωματαG3646 BURNT καιG2532 AND " " περιG4012 FOR αμαρτιαςG266 SIN ουκG3756 ευδοκησαςG2106 [G5656] THOU NOT IN. burnt: Hebrews 10:4, Leviticus 1:1 - Leviticus 6:7 thou: Psalms 147:11, Malachi 1:10, Matthew 3:17, Ephesians 5:2, Philippians 4:18 Exodus 29:18 - a burnt offering Leviticus 1:17 - it is Leviticus 5:7 - one Psalms 51:16 - delightest Ecclesiastes 5:4 - for Isaiah 53:10 - when thou shalt make his soul John 10:18 - This Hebrews 7:27 - this Hebrews 10:6. ———————– This verse represents Christ as explaining why the plan was needed referred to in the preceding verse, namely, that God no longer was pleased with burnt offerings offered under the law. Hebrews 10:6 ——————————————————————————– Burnt offerings and sacrifices for sin (ὁλοκαυτώματακαὶπερὶἁμαρτίας) The burnt-offering and the sin-offering. Hebrews 10:6 ——————————————————————————– Thou hadst no pleasure (ouk eudokηsas). First aorist active indicative of eudokeτ, common for God’s good pleasure (Matthew 3:17). God took no pleasure in the animal offering (thusian), the meal-offering (prosphoran), the burnt-offering (holokautτmata), the sin-offering (peri hamartias, concerning sin).

Hebrews 10:7

Hebrews 10:7 Hebrews 10:7 ————————— פןפוG5119 THEN וינןםG2036 [G5627] I SAID, יהןץG2400 [G5628] LO, חךשG2240 [G5719] I COME, וםG1722 IN “THE” ךוצבכיהיG2777 ROLL גיגכיןץG975 OF “THE” BOOK דודסבנפביG1125 [G5769] IT IS WRITTEN נוסיG4012 OF ולןץG1700 פןץG3588 ME, נןיחףביG4160 [G5658] TO DO, ןG3588 O טוןעG2316 GOD, פןG3588 טוכחלבG2307 ףןץG4675 THY WILL Lo: Hebrews 10:9, Hebrews 10:10, Proverbs 8:31, John 4:34, John 5:30, John 6:38 in: Genesis 3:15,*Gr. Psalms 40:7 - Lo Ezekiel 2:9 - a roll Matthew 6:10 - Thy will Luke 22:42 - not John 9:31 - and doeth Philippians 2:8 - and became Hebrews 10:5 - when Hebrews 10:7. ———————– Then said I (Christ), in the volume of the book it is written of me. Christ knew that the Old Testament predicted His coming into the world as a sacrifice for sins. The great respect Christ had for the Father, also for the majesty of the ancient writings, Induced Him to cooperate in the great plan. That is why He said, I come to do thy will, 0 God. Hebrews 10:7 ——————————————————————————– In the volume of the book (ἐם ךוצבכίהי גיגכίןץ) �וצבכίע, N.T.o , is a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the capital of a column. See Exodus 26:32; Exodus 26:37. Sometimes the column itself, as Exodus 40:18; Numbers 3:36. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited.

A roll of parchment, a book-roll, Ezekiel 2:9. Meaning here the Scriptures of the O.T. for Hebrew ‏מְגִלָּה‎. �וצבכίע is found in lxx with גיגכίןץ book, only Ezekiel 2:9; Psalms 39:7. For, גיגכίןם book, see on 2 Timothy 4:13. Hebrews 10:7 ——————————————————————————– Then (tote). When it was plain that God could not be propitiated by such sacrifices. ——————————————————————————– Lo, I am come (Idou hחkפ). The Messiah is represented as offering himself to do God’s will (tou poiחsai to thelחma sou, the genitive articular infinitive of purpose). ——————————————————————————– In the roll of the book it is written of me (en kephalidi bibliou gegraptai peri emou).

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

Hebrews 10:8

Hebrews 10:8 Hebrews 10:8 ————————— ανωτερονG511 ABOVE λεγωνG3004 [G5723] οτιG3754 SAYING, θυσιανG2378 καιG2532 AND προσφορανG4376 καιG2532 AND ολοκαυτωματαG3646 BURNT καιG2532 AND " " περιG4012 FOR αμαρτιαςG266 SIN ουκG3756 ηθελησαςG2309 [G5656] THOU NOT, ουδεG3761 NOR ευδοκησαςG2106 [G5656] IN, αιτινεςG3748 WHICH καταG2596 TO τονG3588 THE νομονG3551 LAW προσφερονταιG4374 [G5743] ARE OFFERED; Leviticus 1:3 - a burnt Jeremiah 3:16 - The ark Ezekiel 45:23 - seven bullocks Romans 10:4 - Christ Colossians 2:14 - the handwriting Hebrews 10:4 - not Hebrews 10:8. ———————– This verse is mostly an exnlanation or repetition of the pre-ceding ones, to the effect that the displeasure of God was concerning the sacrifices of the law. Of course it should be understood that such a condition of mind came after those sacrifices had served the divine purposes. Hebrews 10:8 ——————————————————————————– Above when he said (ἀνώτερονλέγων) Lit. saying above. Introducing a partial repetition of the quotation. Hebrews 10:8 ——————————————————————————– Saying above (anτteron legτn). Christ speaking as in Hebrews 10:5. “Higher up” (anτteron, comparative of anτ, up) refers to Hebrews 10:5-6 which are quoted again.

Hebrews 10:9

Hebrews 10:9 Hebrews 10:9 ————————— τοτεG5119 THEN ειρηκενG2046 [G5758] HE SAID, ιδουG2400 [G5628] LO, ηκωG2240 [G5719] τουG3588 I COME, ποιησαιG4160 [G5658] TO DO, οG3588 O θεοςG2316 GOD, τοG3588 θελημαG2307 σουG4675 THY WILL. αναιρειG337 [G5719] HE TAKES AWAY τοG3588 THE πρωτονG4413 FIRST, ιναG2443 THAT τοG3588 THE δευτερονG1208 SECOND στησηG2476 [G5661] HE MAY ; Lo: Hebrews 9:11-14 He taketh: Hebrews 7:18, Hebrews 7:19, Hebrews 8:7-13, Hebrews 12:27, Hebrews 12:28 Jeremiah 3:16 - The ark Galatians 1:4 - gave Colossians 2:14 - the handwriting Hebrews 8:3 - have Hebrews 9:12 - by his Hebrews 10:7 - Lo Hebrews 10:9. ———————– The forepart of this verse is a repetition of verse 7. The antecedent of first is will, referring to the old will or covenant consisting of the ordinances of the Mosaic law. God took away the first one that He might establish the second. He never had two systems of religion in force at the same time for the same people. This verse is a complete refutation of the Sabbatarian heresy even if there did not exist a single other passage on the subject. Hebrews 10:9 ——————————————————————————– He taketh away the first that he may establish the second Removes that which God does not will, the animal sacrifice, that he may establish that which God does will, the offering of an obedient will. Hebrews 10:9 ——————————————————————————– The which (haitines). “Which very things” (thusiai). ——————————————————————————– Then hath he said (tote eirηken). That is Christ. Perfect active indicative with which compare tote eipon (second aorist active) in Hebrews 10:7 which is quoted again. ——————————————————————————– He taketh away the first (anairei to prτton). Present active indicative of anaireτ, to take up, to abolish, of a man to kill (Matthew 2:16). By “the first” (to prτton) he means the system of animal sacrifices in Hebrews 10:8. ——————————————————————————– That he may establish the second (hina to deuteron stηsηi).

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

Hebrews 10:10

Hebrews 10:10 Hebrews 10:10 ————————— ενG1722 BY ωG3739 WHICH θεληματιG2307 WILL ηγιασμενοιG37 [G5772] εσμενG2070 [G5748] οιG3588 WE ARE διαG1223 THROUGH τηςG3588 THE προσφοραςG4376 τουG3588 OF THE σωματοςG4983 τουG3588 BODY ιησουG2424 OF JESUS χριστουG5547 CHRIST εφαπαξG2178 ONCE FOR ALL. we: Hebrews 2:11, Hebrews 13:12, Zechariah 13:1, John 17:19, John 19:34, 1 Corinthians 1:30, 1 Corinthians 6:11, 1 John 5:6 the offering: Hebrews 10:5, Hebrews 10:12, Hebrews 10:14, Hebrews 10:20, Hebrews 9:12, Hebrews 9:26, Hebrews 9:28 Exodus 40:13 - anoint him Leviticus 4:20 - an atonement Leviticus 9:2 - a young Leviticus 15:14 - General Leviticus 16:14 - General Leviticus 23:12 - General Leviticus 23:28 - General Numbers 28:11 - two young Numbers 29:2 - General Job 42:8 - seven bullocks Isaiah 53:5 - But he was Zechariah 3:9 - remove Acts 26:18 - sanctified Romans 7:4 - the body Romans 8:34 - It is Christ 1 Corinthians 1:2 - sanctified Galatians 1:4 - gave Ephesians 5:2 - as Ephesians 5:26 - he Colossians 1:22 - the body Hebrews 9:23 - the heavenly Hebrews 9:25 - offer Hebrews 10:7 - Lo Hebrews 10:10. ———————– By the which will means that by the second will or system of salvation, we are sanctified (or consecrated) through the body of Christ, (not that of animals). Hebrews 10:10 ——————————————————————————– By the which will (ἐνᾡθελήματι) The will of God as fulfilled in Christ. ——————————————————————————– We are sanctified (ἡγιασμένοι) Lit. we are having been sanctified; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (Hebrews 12:10). ——————————————————————————– Once for all (ἐφάπαξ) Const. with are sanctified. The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ’s one offering “perfected forever them that are sanctified” (Hebrews 10:14). This thought is elaborated in Hebrews 10:11-14.

Hebrews 10:10 ——————————————————————————– We have been sanctified (hηgiasmenoi esmen). Periphrastic perfect passive indicative of hagiazτ, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ’s offering of himself. “He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God” (Denney, The Death of Christ, p. 234).

Hebrews 10:11

Hebrews 10:11 Hebrews 10:11 ————————— καιG2532 AND παςG3956 μενG3303 EVERY ιερευςG2409 PRIEST εστηκενG2476 [G5707] [G5758] STANDS καθG2596 ημερανG2250 DAY BY DAY λειτουργωνG3008 [G5723] , καιG2532 AND ταςG3588 THE αυταςG846 SAME πολλακιςG4178 OFTEN προσφερωνG4374 [G5723] θυσιαςG2378 , αιτινεςG3748 WHICH ουδεποτεG3763 NEVER δυνανταιG1410 [G5736] ARE ABLE περιελεινG4014 [G5629] TO TAKE AWAY αμαρτιαςG266 SINS. A daily: Hebrews 7:27, Exodus 29:38, Exodus 29:39, Numbers 28:3, Numbers 28:24, Numbers 29:6, Ezekiel 45:4, Daniel 8:11, Daniel 9:21, Daniel 9:27, Daniel 11:31, Daniel 12:11, Luke 1:9, Luke 1:10 which: Hebrews 10:4, Psalms 50:8-13, Isaiah 1:11 Exodus 29:36 - every day Leviticus 1:5 - the priests Leviticus 8:34 - General Nehemiah 10:33 - the continual burnt Acts 13:39 - from which 1 Corinthians 15:3 - Christ Ephesians 5:2 - as Hebrews 1:14 - ministering Hebrews 5:1 - every Hebrews 7:26 - such Hebrews 9:9 - that could Hebrews 10:1 - with Hebrews 11:40 - they without Hebrews 10:11. ———————– This is explained by the comments at Hebrews 10:4. Hebrews 10:11 ——————————————————————————– Every priest (πᾶς) Suggesting many priests. Comp. Hebrews 7:23. ——————————————————————————– Standeth (ἕστηκεν) Servile attitude, contrasted with that of the exalted Savior, Hebrews 1:3. ——————————————————————————– Daily— often— the same The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all. ——————————————————————————– Take away (περιελεῖν) Only here in connection with sin. See on 2 Corinthians 3:16. The verb literally means to strip off all round. See Genesis 41:42 (of a ring): Genesis 38:14; Deuteronomy 21:13 (of clothes).

Comp. εὐπερίστατος, Hebrews 12:1, see note, and περίκειταιἀσθένειαν is compassed about with weakness, Hebrews 5:2. See also clothed with shame, and with cursing, Psalms 35:26; Psalms 109:18. Hebrews 10:11 ——————————————————————————– Standeth (hestηken). Perfect active indicative of histηmi (intransitive), vivid picture. ——————————————————————————– Ministering and offering (leitourgτn kai prospherτn). Present active participles graphically describing the priest. ——————————————————————————– Take away (perielein). Second aorist active infinitive of periaireτ, old verb to take from around, to remove utterly as in Acts 27:20.

Hebrews 10:12

Hebrews 10:12 Hebrews 10:12 ————————— αυτοςG846 δεG1161 BUT HE, μιανG3391 ONE υπερG5228 FOR αμαρτιωνG266 SINS προσενεγκαςG4374 [G5660] HAVING OFFERED θυσιανG2378 , ειςG1519 τοG3588 IN διηνεκεςG1336 εκαθισενG2523 [G5656] SAT DOWN ενG1722 AT “THE” δεξιαG1188 τουG3588 RIGHT HAND θεουG2316 OF GOD, Hebrews 1:3, Hebrews 8:1, Hebrews 9:12, Acts 2:33, Acts 2:34, Romans 8:34, Colossians 3:1 Leviticus 4:31 - a sweet Leviticus 8:34 - General Leviticus 15:14 - General Numbers 29:13 - thirteen young bullocks Psalms 110:1 - until Zechariah 6:12 - behold Zechariah 6:13 - a priest Matthew 22:44 - The Lord Mark 12:36 - The Lord Mark 16:19 - he was Romans 4:25 - and was raised Romans 6:9 - Christ 1 Corinthians 15:3 - Christ 1 Corinthians 15:25 - General 1 Corinthians 15:27 - General Ephesians 1:20 - and set Ephesians 5:2 - a sacrifice Colossians 1:14 - whom Hebrews 1:13 - Sit Hebrews 4:10 - he that Hebrews 4:14 - that is Hebrews 9:26 - the sacrifice Hebrews 10:10 - the offering 1 Peter 3:22 - is on Hebrews 10:12. ———————– This man refers to Christ, and for ever means His sacrifice would be permanent and would not have to be repeated as did those of the old law. Hebrews 10:12 ——————————————————————————– Forever (εἰςτὸδιηνεκὲς) Const. with offered. The reason appears in Hebrews 10:14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often. This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result.

Hebrews 10:12 ——————————————————————————– When he had offered (prosenegkas). Second aorist active participle (with first aorist ending -as in place of -on) of prospherτ, single act in contrast to present participle prospherτn above. ——————————————————————————– One sacrifice (mian thusian). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the “mass” is the sacrifice of Christ’s body repeated explain this verse. ——————————————————————————– For ever (eis to diηnekes). Can be construed either with mian thusian or with ekathisen (sat down).

See Hebrews 1:3 for ekathisen.

Hebrews 10:13

Hebrews 10:13 Hebrews 10:13 ————————— τοG3588 λοιπονG3063 εκδεχομενοςG1551 [G5740] εωςG2193 UNTIL τεθωσινG5087 [G5686] BE PLACED οιG3588 εχθροιG2190 αυτουG846 HIS ENEMIES υποποδιονG5286 τωνG3588 “AS” A ποδωνG4228 FOR FEET αυτουG846 HIS. Hebrews 1:13, Psalms 110:1, Daniel 2:44, Matthew 22:44, Mark 12:36, Luke 20:43, Acts 2:35, 1 Corinthians 15:25 Genesis 49:8 - thy hand Isaiah 1:24 - Ah Zechariah 6:13 - a priest Mark 16:19 - he was Luke 19:27 - General Romans 6:9 - Christ Hebrews 10:13. ———————– From henceforth expecting signifies that He expects to remain on the right hand of God till his enemies are made his footstool. (1 Corinthians 15:25-26.) Hebrews 10:13 ——————————————————————————– Henceforth expecting (to loipon ekdechomenos). “For the rest” or “for the future” (to loipon, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (John 16:33; 1 Corinthians 15:24-28). ——————————————————————————– Till his enemies be made (heτs tethτsin hoi echthroi autou). Purpose and temporal clause with heτs and the first aorist passive subjunctive of tithηmi. He quotes Psalms 110:1 again.

Hebrews 10:14

Hebrews 10:14 Hebrews 10:14 ——————————– μιαG3391 γαρG1063 FOR BY ONE προσφοραG4376 τετελειωκενG5048 [G5758] HE HAS ειςG1519 τοG3588 διηνεκεςG1336 IN τουςG3588 THE αγιαζομενουςG37 [G5746] . he: Hebrews 10:1, Hebrews 7:19, Hebrews 7:25, Hebrews 9:10, Hebrews 9:14 them: Hebrews 2:11, Hebrews 6:13, Hebrews 6:14, Hebrews 13:12, Acts 20:32, Acts 26:13, Romans 15:16, 1 Corinthians 1:2, Ephesians 5:26, Jude 1:1 Exodus 12:7 - General Leviticus 4:31 - a sweet Leviticus 8:28 - Moses Leviticus 15:14 - General Leviticus 16:34 - once a year Leviticus 23:28 - General Isaiah 53:5 - But he was Daniel 9:24 - and to Acts 26:18 - sanctified Romans 8:3 - For what Romans 10:4 - Christ Colossians 1:28 - perfect Hebrews 10:10 - the offering Hebrews 10:18 - General Hebrews 12:2 - finisher Hebrews 10:14 ———————– This is equivalent to Hebrews 9:26 and Hebrews 10:12 Hebrews 10:14 ——————————————————————————– He hath perfected forever (τετελείωκενεἰςτὸδιηνεκές) Note the continued emphasis upon the τελείωσις perfection. Comp. Hebrews 7:11; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. Hebrews 10:14 ——————————————————————————– He hath perfected (teteleiτken).

Perfect active indicative of teleioτ. He has done what the old sacrifices failed to do (Hebrews 10:1). ——————————————————————————– Them that are sanctified (tous hagiazomenous). Articular participle (accusative case) present passive of hagiazτ (note perfect in Hebrews 10:10) either because of the process still going on or because of the repetition in so many persons as in Hebrews 2:11.

Hebrews 10:15

Hebrews 10:15 Hebrews 10:15 ——————————– μαρτυρειG3140 [G5719] δεG1161 AND BEARS WITNESS ημινG2254 TO US καιG2532 ALSO τοG3588 THE πνευμαG4151 SPIRIT τοG3588 THE αγιονG40 HOLY; μεταG3326 γαρG1063 FOR AFTER τοG3588 THE προειρηκεναιG4280 [G5760] HAVING SAID BEFORE, Hebrews 2:3, Hebrews 2:4, Hebrews 3:7, Hebrews 9:8, 2 Samuel 23:2, Nehemiah 9:30, John 15:26, Acts 28:25, 1 Peter 1:11, 1 Peter 1:12, 2 Peter 1:21, Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, Revelation 3:6, Revelation 3:13, Revelation 3:22, Revelation 19:10 John 14:26 - Holy Ghost Romans 3:31 - yea Galatians 3:25 - we Galatians 4:24 - the two Hebrews 10:15. ———————– Holy Ghost (or Spirit) also is a witness to us. The prophets of the Old Testament and the apostles of the New were all inspired by this Spirit. Hebrews 10:15-17 ——————————————————————————– Repetition of the passage already cited from Jeremiah in Jeremiah 8:10-12. The nerve of the citation is Hebrews 10:17. Hebrews 10:15 ——————————————————————————– And the Holy Ghost also beareth witness to us (marturei de hηmin kai to pneuma to hagion). Martureτ is common in Philo for Scripture quotation. The author confirms his interpretation of Psa 40:7-9 by repeating from Jeremiah (Jeremiah 31:31 ff.) what he had already quoted (Hebrews 8:8-12). ——————————————————————————– After he hath said (meta to eirηkenai). Accusative case after meta of the articular infinitive perfect active, “after the having said.”

Hebrews 10:16

Hebrews 10:16 Hebrews 10:16 ——————————– αυτηG3778 THIS “IS” ηG3588 THE διαθηκηG1242 ηνG3739 WHICH διαθησομαιG1303 [G5695] I WILL προςG4314 TOWARDS αυτουςG846 THEM μεταG3326 AFTER ταςG3588 ημεραςG2250 εκειναςG1565 THOSE DAYS, λεγειG3004 [G5719] SAYS κυριοςG2962 “THE” LORD : διδουςG1325 [G5723] GIVING νομουςG3551 μουG3450 MY LAWS επιG1909 INTO καρδιαςG2588 αυτωνG846 THEIR HEARTS, καιG2532 ALSO επιG1909 τωνG3588 INTO διανοιωνG1271 MINDS αυτωνG846 THEIR επιγραψωG1924 [G5692] I WILL αυτουςG846 THEM; Hebrews 8:8-12, Jeremiah 31:33, Jeremiah 31:34, Romans 11:27 Deuteronomy 27:3 - thou shalt Ezra 7:27 - put such Psalms 25:7 - Remember Psalms 119:16 - delight Psalms 119:167 - soul Proverbs 3:3 - write Isaiah 51:7 - in whose Isaiah 59:21 - this Jeremiah 31:31 - I Daniel 9:27 - confirm Matthew 22:37 - General John 6:45 - And they Romans 3:31 - yea 2 Corinthians 3:3 - but 1 Thessalonians 4:9 - for ye Hebrews 8:10 - this is Hebrews 8:12 - General Hebrews 10:16-17. ———————– This makes specific reference to one of the Old Testament predictions, and it is to be found in Jeremiah 31:31-33, which is explained at Hebrews 8:8-13. Hebrews 10:16 ——————————————————————————– With them (pros autous). The author changes tτi oikτi Israel (Hebrews 8:10) thus without altering the sense. He also changes the order of “heart” (kardias) and “mind” (dianoian) from that in Hebrews 8:10.

Hebrews 10:17

Hebrews 10:17 Hebrews 10:17 ————————— καιG2532 τωνG3588 AND αμαρτιωνG266 SINS αυτωνG846 THEIR καιG2532 AND τωνG3588 ανομιωνG458 αυτωνG846 THEIR ουG3756 μηG3361 IN NO WISE μνησθωG3415 [G5686] WILL I ετιG2089 ANY MORE. And: Some copies have, Then he said, And their, etc. Hebrews 10:17 Psalms 119:16 - delight Isaiah 43:25 - will not Jeremiah 31:31 - I Jeremiah 31:34 - for I Jeremiah 50:20 - the iniquity Ezekiel 29:16 - bringeth Matthew 22:37 - General Ephesians 1:7 - the forgiveness Hebrews 8:8 - the days Hebrews 8:10 - this is Hebrews 8:12 - General Hebrews 10:2 - once Hebrews 10:16-17. ———————– This makes specific reference to one of the Old Testament predictions, and it is to be found in Jeremiah 31:31-33, which is explained at Hebrews 8:8-13. Hebrews 10:17 ——————————————————————————– Here again the writer adds “their iniquities” (tτn anomiτn) to “sins” of Hebrews 8:12 and reads mnηsthηsomai (first future passive) with ou mη rather than mnηsthτ (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15-16 as subordinate or the whole quotation to be subordinate to meta to eirηkenai of Heb 10:15 with anacoluthon in Hebrews 10:18. At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Heb 8:10 and all of Heb 8:11).

Hebrews 10:18

Hebrews 10:18 Hebrews 10:18 ————————— οπουG3699 δεG1161 BUT WHERE αφεσιςG859 τουτωνG5130 OF THESE “IS”, ουκετιG3765 NO LONGER " IS THERE " προσφοραG4376 AN περιG4012 FOR αμαρτιαςG266 SIN. Hebrews 10:2, Hebrews 10:14 Genesis 3:24 - to keep Jeremiah 31:34 - for I Jeremiah 50:20 - the iniquity Ephesians 1:7 - the forgiveness Hebrews 10:18. ———————– See the comments at Hebrews 10:3. Hebrews 10:18 ——————————————————————————– There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends. Hebrews 10:18 ——————————————————————————– There is no more offering for sin (ouketi prosphora peri hamartias).

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

Hebrews 10:19-25

“THE EPISTLE TO THE HEBREWS”

A Gracious Exhortation (Hebrews 10:19-25)

1. To this point in “The Epistle To The Hebrews”, doctrinal arguments have been presented to encourage faithfulness and steadfastness… a. Demonstrating the superiority of the Son - Hebrews 1:1 to Hebrews 8:6b. Illustrating the superiority of the New Covenant - Hebrews 8:7 to Hebrews 10:18

2. With Hebrews 10:19, the author begins making application based upon these premises… a. Which he does through a series of exhortations and warnings b. Such composing the remaining part of this epistle

3. In Hebrews 10:19-25, we find a three-fold exhortation… a. To draw near to God b. To hold fast our faith c. To stimulate one another in love and good works – All based upon what Christ has done and will do for us!

[I have entitled this lesson “A Gracious Exhortation”, for certainly each aspect of the exhortation is based upon God’s wonderful grace bestowed upon us through Christ, and it reflects the tone of the author as he makes his heartfelt appeal. Beginning with…]

I. LET US DRAW NEAR IN FAITH (Hebrews 10:19-22) A. WE ARE TO DRAW NEAR TO GOD…1. To “enter the Holiest” - Hebrews 10:19a. That heavenly place where Christ has entered! - Hebrews 9:11-12b. Into the presence of God Himself! - Hebrews 9:242. To so enter: a. “having boldness” (with great confidence) - Hebrews 10:19b. “with a true heart” (with all sincerity) - Hebrews 10:22c. “in full assurance of faith” (without doubt) - Hebrews 10:22– Though not expressed explicitly, this is a call to draw near to God in prayer! - cf. Hebrews 4:16 B. THE BASIS FOR THIS …1. We are able to “enter” God’s presence because: a. Jesus has consecrated “a new and living way, through the veil” - Hebrews 10:19-201) There is now a new way to approach God in heaven, through One who lives! 2) It is made possible by “the blood of Jesus…His flesh” (His death on the cross) b. Jesus now serves as “a High Priest over the house of God”

• Hebrews 10:211) Who is able to come to our aid - Hebrews 2:17-182) Who sympathizes with our weakness - Hebrews 4:14-163) Who ever lives to intercede in our behalf - Hebrews 7:24-252. But we are also able to “enter” God’s presence because: a. We have had “our hearts sprinkled from an evil conscience”

1. This is an allusion to the Old Testament practice of taking blood from the altar and consecrating the priests by sprinkling them with it - Exodus 29:212) It is the blood of Christ that is truly efficacious in purging our conscience of sin - Hebrews 9:14b. We have had “our bodies washed with pure water”
2. Another allusion to the manner in which priests were consecrated - Exodus 29:42) The author likely has reference to baptism… a) For baptism is referred to as a “washing”- Acts 22:16; cf. Ephesians 5:26; Titus 3:5b) Though the stress is on the inner cleansing, not the outer - cf. 1 Peter 3:21 [With Christ as our “High Priest”, and our own consecration as “priests” through the blood of Jesus, we should not hesitate to draw near to God in prayer and worship, looking forward to that day when we literally enter “through the veil” into God’s wonderful presence!

For similar reasons we should also heed the next part of “A Gracious Exhortation”…]

II. LET US HOLD FAST OUR HOPE (Hebrews 10:23) A. WE ARE TO HOLD FAST THE OF OUR HOPE…1. In Christ we have a much “better hope” - Hebrews 6:19; Hebrews 7:192. But there is the danger of apostasy - Hebrews 3:12-13; Hebrews 4:113. For which reason we must “hold fast” the hope which we confess

• Hebrews 3:6; Hebrews 3:14; Hebrews 4:14– Indeed, we need to “hold fast…without wavering” - Hebrews 10:23 B. A GOOD REASON TO HEED THIS …1. The faithfulness of God: “for He who promised is faithful”
• Hebrews 10:232. God will not fail us (Hebrews 13:5); therefore we need to emulate the faith of Sarah, who “judged Him faithful who had promised”
• Hebrews 11:11 [We can depend upon God to keep His promise. But will we remain faithful to Him? To help ensure that we will, we need to heed the final part of “A Gracious Exhortation”…]

III. LET US ONE ANOTHER (Hebrews 10:24-25) A. IN ORDER TO STIR UP LOVE AND GOOD WORKS…1. As we “draw near” to God and “hold fast” our hope, we are not to do so alone 2. We are to be mindful of each other and how we are doing (“consider one another”) 3. With a view to incite or spur on (“stir up”) both “love and good works”

• This is reminiscent of the exhortation in Hebrews 3:12-14 B. THROUGH …1. An important purpose of our assembling is to “stir up love and good works” a. Yes, we do come to worship and praise God b. But we also come to edify and exhort one another! - Hebrews 10:25 a2. Therefore we must not become guilty of “forsaking the assembling of ourselves together” a. The word “forsake” means “to abandon, desert” b. I.e., to stop assembling with the saints altogether c. Some evidently had done so (“as is the manner of some”)

3. Exhorting one another through assembling is even more imperative “as you see the Day approaching” a. Some commentators believe the “Day” referred to is the destruction of Jerusalem in A.D. 70

1. Which was impending at the time this epistle was written (ca. 63-65 A.D.)
2. Certainly such an event would call for encouragement through frequent assembling b. Others suggest that the “Day” refers to the Judgment Day at the Second Coming
3. It certainly fits the context of Heb 9:27-28; Hebrews 10:27; Hebrews 10:372) And while one might not know the “day and hour” of His coming, we were given some general signs of His coming

• cf. 2 Thessalonians 2:1-8– The main point is to appreciate the value and necessity of our assemblies, and that forsaking them is indicative of apostasy!

1. With “A Gracious Exhortation” before us, we are encouraged to: a. Draw near to God in full assurance of faith b. Hold fast the confession of our hope c. Consider one another to stir up to love and good works

2. As motivation to heed this “exhortation”, we are reminded of: a. The “new and living way” now open to God, made possible by Jesus' death b. The High Priest who now serves for us over the house of God c. How we have been “consecrated” through having our hearts sprinkled from an evil conscience and our bodies washed with pure water d. How He who has promised is faithful e. How we have each other to encourage us along f. The approaching Day, in particular the Day of Judgment

If we truly appreciate the blessings we now have in Christ, we will do all that we can to draw closer to God, hold fast that hope which we confess, and utilize the opportunities we have to encourage one another in love and good works!

Hebrews 10:20

Hebrews 10:20 Hebrews 10:20 ————————— ηνG3739 WHICH ενεκαινισενG1457 [G5656] HE ημινG2254 FOR US οδονG3598 A WAY προσφατονG4372 NEWLY MADE καιG2532 AND ζωσανG2198 [G5723] LIVING διαG1223 THROUGH τουG3588 THE καταπετασματοςG2665 VEIL, τουτεστινG5123G5123 [G5748] THAT IS, τηςG3588 σαρκοςG4561 αυτουG846 HIS FLESH a new: John 10:7, John 10:9, John 14:6 consecrated: or, new made through: Hebrews 6:19, Hebrews 9:3, Exodus 26:31-37, Exodus 36:35-38, Leviticus 16:2, Leviticus 16:15, Leviticus 21:23, Matthew 27:51, Mark 15:38, Luke 23:45 his: John 6:51-56, Ephesians 2:15, 1 Timothy 3:16, 1 Peter 3:18, 1 John 4:2, 2 John 1:7 Genesis 18:31 - General Exodus 40:21 - and covered Exodus 40:28 - General Numbers 4:5 - they shall Numbers 4:20 - they shall 1 Kings 6:31 - doors 2 Chronicles 3:14 - the veil Psalms 25:9 - his way Son 2:9 - he standeth Isaiah 35:8 - an highway Jeremiah 32:39 - one way Romans 3:25 - through Romans 5:2 - By whom Romans 12:1 - a living Ephesians 2:18 - through Colossians 1:22 - the body Hebrews 9:7 - not Hebrews 10:10 - the offering Hebrews 10:20. ———————– This new and living way through the vail is explained by the comments at Hebrews 9:8. It is living in that it need not be repeated. Hebrews 10:20 ——————————————————————————– By a new and living way which he hath consecrated for us (ἣνἐνεκαίνισενἡμῖνὁδὸνπρόσφατονκαὶζῶσαν) The A.V. is wrong. Ἣν which is to be construed with εἴσοδον entrance. Thus: “having boldness for the entrance which he has inaugurated (or opened) for us— a way new and living.” For ἐνεκαίνισεν see on Hebrews 9:18. The way must be opened, for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deuteronomy 20:5; 1 Samuel 11:14; 1 Kings 8:63; 2 Chronicles 15:8. Πρόσφατον new, N.T.o. In lxx, see Numbers 6:3; Deuteronomy 32:17; Psalms 80:9; Ecclesiastes 1:9. The derivation appears to be πρὸς near to, and φατός slain (from πέμφαμαι, the perfect of φένειν to kill).

According to this the original sense would be newly-slain; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new.

Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Hebrews 9:8. Ζῶσαν living. A living way seems a strange expression, but comp. Peter’s living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold figure answers to the fact.

The new way is through a life to life. ——————————————————————————– Through the veil (διὰτοῦκαταπετάσματος) The veil of the holy of holies is rent. Christ’s work does not stop short of the believer’s complete access to God himself. ——————————————————————————– That is to say his flesh (τοῦτ’ ἔστιντῆςσαρκὸςαὐτοῦ) Const. with veil: the veil which consisted in his flesh.

His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. Hebrews 10:20 ——————————————————————————– By the way which he dedicated for us (hηn enekainisen hηmin hodon). This “new” (prosphaton, freshly killed, newly made, from pros and the root of phatos, in the papyri, only here in N.T.) and “living” (zτsan) Jesus opened (“dedicated”) for us by his Incarnation and Death for us.

Thus he fulfilled God’s promise of the “New Covenant” (Hebrews 8:7-13) in Jeremiah. The language is highly symbolic here and “through the veil” here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (Hebrews 6:20).

Some do take “veil” here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17-18; Hebrews 4:16).

Hebrews 10:21

Hebrews 10:21 Hebrews 10:21 ————————— καιG2532 AND ιερεαG2409 A PRIEST μεγανG3173 GREAT επιG1909 OVER τονG3588 THE οικονG3624 τουG3588 HOUSE θεουG2316 OF GOD " HAVING " an: Hebrews 2:17, Hebrews 3:1, Hebrews 4:14-16, Hebrews 6:20, Hebrews 7:26, Hebrews 8:1 the house: Hebrews 3:3-6, Matthew 16:18, 1 Corinthians 3:9-17, 2 Corinthians 6:16, 2 Corinthians 6:17, Ephesians 2:19-22, 1 Timothy 3:15 Genesis 28:17 - the house Exodus 24:2 - General Exodus 26:31 - a veil of Deu 26:3 - the priest Psalms 51:2 - Wash Ezekiel 36:37 - I will yet Hebrews 6:19 - entereth Hebrews 8:2 - minister Revelation 9:13 - a voice Hebrews 10:21. ———————– This verse shows one of the likenesses between the two systems in that each had the services of a high priest. The distinction is the truth that Christ is over the house of God which is said in the sense of the church and Heaven. Hebrews 10:21 ——————————————————————————– A high priest (ἱερέαμέγαν) Lit. a great priest. Comp. Leviticus 21:10, lxx. Not merely = ἀρχιερεὺς high priest, but emphasizing Christ’s superior greatness as high priest. ——————————————————————————– House of God (οἶκοντοῦθεοῦ) In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1 Timothy 3:15, and so 1 Peter 4:17.

Here the whole Christian family. Comp. 1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:22. Hebrews 10:21 ——————————————————————————– A great priest (hierea megan). As has been shown in Hebrews 4:14 to Hebrews 7:28. ——————————————————————————– Over the house of God (epi ton oikon tou theou). As God’s Son (Hebrews 3:5-6).

Hebrews 10:22

Hebrews 10:22 Hebrews 10:22 ————————— προσερχωμεθαG4334 [G5741] WE SHOULD μεταG3326 WITH αληθινηςG228 A TRUE καρδιαςG2588 HEART, ενG1722 IN πληροφοριαG4136 FULL πιστεωςG4102 OF FAITH, ερραντισμενοιG4472 [G5772] HAVING BEEN " AS TO " ταςG3588 THE καρδιαςG2588 HEARTS αποG575 FROM συνειδησεωςG4893 A πονηραςG4190 WICKED, καιG2532 AND λελουμενοιG3068 [G5772] HAVING BEEN WASHED " AS TO " τοG3588 THE σωμαG4983 BODY υδατιG5204 WITH WATER καθαρωG2513 PURE. draw: Hebrews 4:16, Hebrews 7:19, Psalms 73:28, Isaiah 29:13, Jeremiah 30:21, James 4:8 a true: 1 Kings 15:3, 1 Chronicles 12:33, 1 Chronicles 28:9, 1 Chronicles 29:17, Psalms 9:1, Psalms 32:11, Psalms 51:10, Psalms 84:11, Psalms 94:15, Psalms 111:1, Psalms 119:2, Psalms 119:7, Psalms 119:10, Psalms 119:34, Psalms 119:58, Psalms 119:69, Psalms 119:80, Psalms 119:145, Proverbs 23:26, Jeremiah 3:10, Jeremiah 24:7, Acts 8:21, Ephesians 6:5 in full: Hebrews 10:19, Matthew 21:21, Matthew 21:22, Mark 11:23, Mark 11:24, Ephesians 3:12, James 1:6, 1 John 3:19, 1 John 3:21, 1 John 3:22 sprinkled: Hebrews 9:13, Hebrews 9:14, Hebrews 9:19, Hebrews 11:28, Hebrews 12:24, Leviticus 14:7, Numbers 8:7, Numbers 19:18, Numbers 19:19, Isaiah 52:15, Ezekiel 36:25, 1 Peter 1:2 an evil: John 8:9, 1 Timothy 4:2, 1 John 3:20 our bodies: Hebrews 9:10, Exodus 29:4, Leviticus 8:6, Ezekiel 16:9, Ezekiel 36:25, Zechariah 13:1, Matthew 3:11, John 3:5, John 13:8-10, 1 Corinthians 6:11, 2 Corinthians 7:1, Ephesians 5:26, Titus 3:5, 1 Peter 3:21, Revelation 1:5 Genesis 18:23 - drew Genesis 35:2 - clean Exodus 19:10 - wash Exodus 24:2 - General Exodus 29:20 - sprinkle Exodus 30:19 - General Exodus 40:7 - General Exodus 40:30 - General Leviticus 3:1 - without Leviticus 11:25 - and be unclean Leviticus 13:6 - wash Leviticus 15:5 - General Leviticus 15:27 - General Leviticus 22:6 - General Deuteronomy 23:11 - wash himself 1 Kings 7:38 - ten lavers 2 Kings 5:13 - Wash Psalms 51:2 - Wash Son 2:14 - let me hear Ezekiel 36:37 - I will yet Ezekiel 40:38 - where Zephaniah 3:2 - she drew Matthew 5:8 - are Matthew 23:26 - cleanse John 2:6 - after John 13:5 - to wash John 13:9 - not Acts 22:16 - arise Acts 24:16 - General Romans 10:10 - For with Romans 12:1 - that ye Colossians 2:2 - of the full 1 Thessalonians 1:5 - in much 1 Timothy 1:5 - a good 1 Timothy 2:8 - lifting 2 Timothy 3:14 - assured Titus 1:15 - their Hebrews 6:11 - to the Hebrews 11:1 - faith Hebrews 12:28 - with reverence Hebrews 13:20 - the blood Hebrews 10:22. ———————– Draw near. The nearest the people of the first priesthood could get to the most holy place was by way of or near the vail. Likewise Christians may get very near the throne of God (by the full assurance of faith). The heart and conscience are the inner and invisible part of man, hence we know that sprinkled is used figuratively and means to be cleansed spiritually. The figure is drawn from the fact that the blood was actually sprinkled on men to consecrate them for the priesthood under the old law (Exodus 29:21). Our bodies are literal and hence they are literally washed in the water of baptism.

Pure water has no reference to the subject of sanitary conditions. The word means “unmixed” and is a contrast from the water of purification used under the law. That water was mixed with the ashes of an animal (Numbers 19). Hebrews 10:22 ——————————————————————————– Let us draw near (προσερχώμεθα) See on Hebrews 4:16. ——————————————————————————– With a true heart (μετὰἀληθινῆςκαρδίας) A right and genuine inward attitude toward God. For the phrase comp. lxx, Isaiah 38:3. N.T.o. For ἀληθινῆς see on John 1:9, and comp. Hebrews 8:2; Hebrews 9:24. A true heart is required to enter the true sanctuary.

The phrase means more than in sincerity. Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest,— gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship. ——————————————————————————– In full assurance of faith (ἐνπληροφορίᾳπίστεως) Full conviction engendered by faith.

See on Hebrews 6:11. Faith is the basis of all right relation to God. ——————————————————————————– Sprinkled from an evil conscience (ῥεραντισμένοι—ἀπὸσυνειδήσεωςπονηρᾶς) This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ,— pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5; 1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ’s priesthood; but it is not excluded, and is implied throughout.

See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2. ——————————————————————————– Bodies washed (λελουσμένοιτὸσῶμα) Also typological.

Most, expositors refer to baptism. The most significant passage in that direction Isaiah 1 Peter 3:21; comp. Ephesians 5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God. Hebrews 10:22 ——————————————————————————– Let us draw near (proserchτmetha). Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began.

There are three exhortations in Hebrews 10:22-25 (Let us draw near, proserchτmetha, let us hold fast, katechτmen, let us consider one another, katanoτmen allηlous). Four items are added to this first exhortation. ——————————————————————————– With a true heart (meta alηthinηs kardias). With loyalty and fealty. ——————————————————————————– In fulness of faith (en plηrophoriβi pisteτs). See Hebrews 6:11 for this very phrase. ——————————————————————————– Having our hearts sprinkled from an evil conscience (rerantismenoi tas kardias apo suneidηseτs ponηras). Perfect passive participle of rantizτ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ’s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.” ——————————————————————————– Our body washed with pure water (lelousmenoi to sτma hudati katharτi).

Perfect passive (or middle) of louτ, old verb to bathe, to wash. Accusative also retained if passive.

Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of loutron. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

Hebrews 10:23

Hebrews 10:23 Hebrews 10:23 ————————— κατεχωμενG2722 [G5725] WE SHOULD HOLD FAST τηνG3588 THE ομολογιανG3671 τηςG3588 OF THE ελπιδοςG1680 HOPE ακλινηG186 , πιστοςG4103 γαρG1063 FOR “IS” οG3588 HE WHO επαγγειλαμενοςG1861 [G5666] ; hold: Hebrews 3:6, Hebrews 3:14, Hebrews 4:14, Revelation 3:11 wavering: James 1:6 for: Hebrews 6:18, Hebrews 11:11, 1 Corinthians 1:9, 1 Corinthians 10:13, 1 Thessalonians 5:24, 2 Thessalonians 3:3, Titus 1:2 Deuteronomy 7:9 - the faithful 2 Chronicles 36:22 - that the word Lamentations 3:23 - great Luke 18:8 - when Romans 11:22 - if thou 1 Corinthians 15:2 - keep in memory Galatians 5:1 - Stand Philippians 4:1 - so 1 Thessalonians 3:8 - if 1 Thessalonians 5:21 - hold 2 Timothy 1:13 - Hold Hebrews 12:15 - Looking Hebrews 12:28 - have 1 John 1:9 - he is Revelation 2:13 - thou holdest Revelation 2:25 - that Hebrews 10:23. ———————– Hold fast means to be faithful to the end. He is faithful denotes that the Lord is always true and makes His promises good. Hebrews 10:23 ——————————————————————————– Profession of our faith (τὴνὁμολογίαντῆςἐλπίδος) Rend. “confession of our hope.” Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops’, and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12-13. The phrase confession of hope N.T.o. They are steadfastly to confess their hope in God’s promise and salvation.

Comp. Hebrews 3:6; Hebrews 6:11; Hebrews 6:18; Hebrews 7:19. Hope is here = the object of hope. ——————————————————————————– Without wavering (ἀκλινῆ) N.T.o. Hebrews 10:23 ——————————————————————————– Let us hold fast (katechτmen). Present (keep on holding fast) active volitive subjunctive of katechτ as in Hebrews 3:6; Hebrews 3:14. ——————————————————————————– That it waver not (aklinη). Common compound adjective (alpha privative and klinτ, unwavering, not leaning, here only in N.T.

It is a confession of hope, not of despair. ——————————————————————————– That promised (ho epaggeilamenos). First aorist middle articular participle of epaggellτ. This is the argument remaining to be discussed (Hebrews 10:26 to Hebrews 12:3) and already alluded to (Hebrews 6:13-14; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.

Hebrews 10:24

Hebrews 10:24 Hebrews 10:24 ————————— ךביG2532 AND ךבפבםןשלוםG2657 [G5725] WE SHOULD בככחכןץעG240 ONE ANOTHER ויעG1519 FOR נבסןמץףלןםG3948 בדבנחעG26 TO LOVE ךביG2532 AND ךבכשםG2570 TO GOOD וסדשםG2041 WORKS; consider: Hebrews 13:3, Psalms 41:1, Proverbs 29:7, Acts 11:29, Romans 12:15, Romans 15:1, Romans 15:2, 1 Corinthians 8:12, 1 Corinthians 8:13, 1 Corinthians 9:22, 1 Corinthians 10:33, Galatians 6:1, Colossians 3:16, 1 Thessalonians 5:11, 2 Thessalonians 3:9 to provoke: Romans 11:4, 2 Corinthians 8:8, 2 Corinthians 9:2 love: Hebrews 6:10, Hebrews 6:11, Hebrews 13:1, Galatians 5:6, Galatians 5:13, Galatians 5:22, Philippians 1:9-11, 1 Thessalonians 1:3, 1 Thessalonians 3:12, 1 Thessalonians 3:13, 1 Timothy 6:18, Titus 2:4, Titus 3:8, 1 John 3:18 Genesis 11:3 - they said one to another Genesis 49:1 - Gather 2 Kings 4:10 - Let us 1 Chronicles 21:1 - provoked David Ezra 10:4 - be of good Proverbs 13:20 - that Proverbs 27:17 - so Malachi 3:16 - spake Matthew 5:16 - that Mark 14:6 - a good Romans 15:14 - able Ephesians 2:10 - good 1 Thessalonians 4:18 - comfort 1 Timothy 5:10 - good 2 Timothy 3:17 - thoroughly furnished Titus 2:14 - zealous Hebrews 3:13 - exhort Hebrews 10:25 - but Hebrews 10:24. ———————– To provoke means to induce or stimulate others to do that which is good. We should do this by exhortation and that will require the following verse. Hebrews 10:24 Let us consider one another (ךבפבםןῶלום ἀככήכןץע) Take careful note of each other’s spiritual welfare. For the verb see on James 1:23. It denotes attentive, continuous care. Comp. Hebrews 3:1. ——————————————————————————– To provoke (וἰע נבסןמץףלὸם) Lit. with a view to incitement. Only here and Acts 15:39.

From נבסןמύםוים to sharpen. Hence to stimulate. In Acts 15:39, the result of provocation; irritation or contention. Here the act of incitement. Twice in lxx, Deuteronomy 29:28 (27); Jeremiah 39:3; Jeremiah 39:7 (Jeremiah 32:3; Jeremiah 32:7); for the Hebrew ‏קֶצֶף‎ anger, wrath, altercation. The Hebrew derivation is from ‏קָצַֽף‎ a splinter.

The new economy demands mutual care on the part of the members of the Christian community. Comp. 1 Corinthians 12:25. They must stir up each other’s religious affections and ministries. Hebrews 10:24 ——————————————————————————– Let us consider one another (katanoפmen allחlous). Present (keep on doing so) active volitive subjunctive of katanoeפ. The verb used about Jesus in Hebrews 3:1. ——————————————————————————– To provoke (eis paroxusmon).

Our very word “paroxysm,” from paroxunפ (para, oxunפ from oxus, sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Acts 15:39 the word is used of irritation or contention as in the LXX and Demosthenes. Hippocrates uses it for “paroxysm” in disease (so in the papyri). ——————————————————————————– Unto love and good works (agapחs kai kalפn ergפn). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2 Corinthians 8:1-7).

Hebrews 10:25

Hebrews 10:25 Hebrews 10:25 ————————— μηG3361 NOT εγκαταλειποντεςG1459 [G5723] τηνG3588 THE επισυναγωγηνG1997 εαυτωνG1438 OF , καθωςG2531 EVEN AS “THE” εθοςG1485 CUSTOM “IS” τισινG5100 WITH SOME; αλλαG235 BUT παρακαλουντεςG3870 [G5723] " ONE ANOTHER “, καιG2532 AND τοσουτωG5118 BY SO MUCH μαλλονG3123 “THE” MORE οσωG3745 AS βλεπετεG991 [G5719] YE SEE εγγιζουσανG1448 [G5723] DRAWING NEAR τηνG3588 THE ημερανG2250 DAY. forsaking: Matthew 18:20, John 20:19-29, Acts 1:13, Acts 1:14, Acts 2:1, Acts 2:42, Acts 16:16, Acts 20:7, 1 Corinthians 5:4, 1 Corinthians 11:17, 1 Corinthians 11:18, 1 Corinthians 11:20, 1 Corinthians 14:23, Jude 1:19 but: Hebrews 10:24, Hebrews 3:13, Romans 12:8, 1 Corinthians 14:3, 1 Thessalonians 4:18, 1 Thessalonians 5:11, *marg. as ye: Matthew 24:33, Matthew 24:34, Mark 13:29, Mark 13:30, Romans 13:11-13, Philippians 4:5, James 5:8, 1 Peter 4:7, 2 Peter 3:9, 2 Peter 3:11, 2 Peter 3:14 Genesis 13:11 - they Genesis 49:1 - Gather Nehemiah 10:39 - we will not John 20:24 - was Romans 15:14 - able 1 Corinthians 10:11 - upon Hebrews 10:25. ———————– Forsaking is from ECKATA-LEIPO, which Thayer defines, “To abandon, desert, to leave in straits, leave helpless; leave in the lurch.” The word does not refer to those who are “irregular in attendance” or who “just come occasionally.” (There are other scriptures which take care of such delinquents.) But it means those who remain away from the assemblies so long that they can no longer be considered as a part of the group. Assembling of ourselves together. This does not apply to any one of the public gatherings of Christians any more than it does to another. The assembling to have the Lord’s Supper is included in the passage, but it does not apply to that any more than to any other scriptural gathering of the church. Malachi 3:16 is clearly a prediction of conditions to exist in the dispensation of Christ, and it says “Then they that feared the Lord spake often one to another.” They cannot do this unless they are together, and coming together once a week cannot truly be said to be “often.” The day firSt refers to the day when the city of Jerusalem was to be destroyed. which was then near at hand. At that time a general disturbance was expected when many opnortunities for assembling would be hindered and in some places would be completely im possible.

Since that event is now past, the day means the judgment day when all opportunities for Christian assembling will be forever ended on earth. We can see the day approaching by faith, for each day brings us “One day nearer our Father’s house than ever we’ve been before” (Romans 13:11). Hebrews 10:25 ——————————————————————————– The assembling of ourselves together (ἐπισυναφωγὴνἑαυτῶν) Επισυναγωγή only here and 2 Thessalonians 2:1, see note. The act of assembling, although some explain assembly. The antithesis is, “not forsaking assembling, but exhorting in assembly.” Lόnemann aptly says that the idea of apostasy which would be conveyed by the rendering assembly or congregation is excluded by ἔθος habit or custom, which implies an often recurring act on the part of the same persons. ——————————————————————————– As the manner of some is (καθὼςἔθοςτισίν) For manner rend. custom. Lit. as is custom unto some. Ἔθος mostly in Luke and Acts. Comp. Luke 1:9; John 19:40. ——————————————————————————– Ye see the day approaching (βλέπετεἐγγίζουσαντὴνἡμέραν) The day of Christ’s second coming, bringing with it the judgment of Israel.

He could say “ye see,” because they were familiar with Christ’s prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the Jewish war. Hebrews 10:25 ——————————————————————————– Not forsaking (mη egkataleipontes). “Not leaving behind, not leaving in the lurch” (2 Timothy 4:10). ——————————————————————————– The assembling of yourselves together (tηn episunagτgηn heautτn).

Late double compound from episunagτ, to gather together (sun) besides (epi) as in Matthew 23:37; Luke 17:27. In N.T. only here and 2 Thessalonians 2:1. In an inscription 100 B.C. for collection of money (Deissmann, Light, etc., p. 103). ——————————————————————————– As the custom of some is (kathτs ethos tisin). “As is custom to some.” For ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. ——————————————————————————– So much the more as (tosoutτi mallon hosτi). Instrumental case of measure or degree, “by so much the more as,” both with tosoutτi and hosτi. ——————————————————————————– The day drawing nigh (eggizousan tηn hηmeran). The Second Coming of Christ which draws nearer all the time (Romans 13:12).

Hebrews 10:26-39

“THE EPISTLE TO THE HEBREWS”

A Warning Against Willful Sin (Hebrews 10:26-39)

1. Immediately following a gracious exhortation to draw near to God and hold fast the confession of our hope, we find an ominous warning… a. It is a warning against “willful sin” - Hebrews 10:26-39b. It speaks of reaching a terrible state in which:

1. “there longer remains a sacrifice for sins”
2. There is “a certain fearful expectation of judgment, and fiery indignation”

2. Is this a warning for Christians? Some would say no… a. They believe in the doctrine “once saved, always saved” b. Who hold that true Christians:

1. Cannot so sin to point of being eternally lost
2. If they begin to sin to the point where they might be lost, God will intervene and take their life to prevent it from happening

3. Does the Bible teach “once saved, always saved”? a. It teaches “the security of the believer” (i.e., those who remain faithful are secure) b. But it also teaches that a “believer” can become an “unbeliever”, at which point a person has every reason to fear for his or her salvation! - cf. Hebrews 3:12-14
4. The possibility of apostasy is taught in the Bible, especially in “The Epistle To Hebrews”… a. We have already seen several warnings implying this possibility:

1. A warning against drifting - Hebrews 2:1-42) A warning against departing - Hebrews 3:12-143) A warning against disobedience - Hebrews 4:114) A warning against dullness, leading to apostasy - Hebrews 5:11 to Hebrews 6:6b. But perhaps now, with “A Warning Against Willful Sin”, we learn the real danger of losing our salvation if we despise what we have received! - Hebrews 10:26-39 [To see if that is really what the Bible teaches, let’s begin by considering…]

I. WHAT IT MEANS TO “SIN " (Hebrews 10:26) A. COMPARE OTHER …1. “If we deliberately keep on sinning…” (NIV) 2. “For if we willfully persist in sin…” (NRSV) 3. “For if we go on sinning willfully…” (NASB)

B. THE SENSE OF THE GREEK IS ONE OF ACTION…1. Implying not an “act” of sin, but a “state” of sin a. All Christians have moments of weakness, or ignorantly sin

• 1 John 1:8-10b. It is not “inadvertent” sin, but “deliberate” sin that is under consideration

2. A “state” in which one… a. Knows the truth - cf. Hebrews 10:26 bb. Yet chooses to deliberately and continuously persist in sin!

C. CAN A TRUE EVER REACH THIS POINT? YES…1. Note the pronoun “we” (the author includes himself in the warning) - Hebrews 10:26 a2. He later describes one who was sanctified by “the blood of the covenant” - Hebrews 10:29– This warning is directed to those who have been sanctified by the blood of Jesus!

[When one persists in sin with “a high hand” (i.e., presumptuously, cf. Numbers 15:30-31), they are in grave danger. This is especially true when one is a Christian! What sort of danger? Consider…]

II. THE OF “WILLFUL SIN” (Hebrews 10:26-27) A. THERE NO LONGER REMAINS A FOR SIN…1. What sacrifice is under consideration here? Christ’s sacrifice! 2. What sacrifice no longer remains? Christ’s sacrifice! – The blood of Christ is no longer available for one who persists in “willful sin”!

B. THAT WHICH DOES REMAIN…1. “a certain fearful expectation of judgment” - Hebrews 10:27 aa. One can expect a judgment that is “certain”! - cf. Hebrews 9:27; Acts 17:30-31b. One can expect a judgment that is “fearful”!

1. For we must answer to Christ Himself - cf. 2 Corinthians 5:10-112) And we will be in the hands of the living God! - Hebrews 10 : 30-312. A “fiery indignation which will devour the adversaries” – Hebrews 10:27 ba. A judgment involving “fire” (figurative, but torment just the same) - cf. Revelation 21:8b. A judgment involving “indignation” (the wrath of God)

• cf. Romans 2:5-11c. Such a judgment will “devour” (not annihilate, but destroy)
• Matthew 10:28 [Such are the consequences of “willful sin”, and the warning is directed to Christians!

Is God just to bring such a punishment upon His children who have been redeemed by the blood of His Son? Evidently so…]

III. THE FOR “WILLFUL SIN” (Hebrews 10:28-31) A. WHAT WAS UNDER THE OLD …1. Death without mercy! - Hebrews 10:282. Such was the punishment for a particular kind of sin: a. Sin that was “deliberate”

1. In which one “rejected Moses’ law” (NKJV)
2. In which one “despised Moses’ law” (KJV) b. Sin that was “open”
3. It had to be seen by two or more
4. For death was not rendered unless there were “two or three witnesses” – Again, it is sin with “a high hand” that is under discussion

3. While there was mercy for sins of weakness or ignorance, there was none for open and deliberate sin under the Old Covenant!

B. WHAT IS UNDER THE NEW …1. One is worthy of “much worse punishment”! - Hebrews 10:29a. What could be worse than physical death? b. Only “fiery indignation”! (i.e., hell) 2. Why? Because a Christian who “sins willfully” has… a. “trampled the Son of God underfoot”

1. The word “trampled” comes from katapateo \
2. It “denotes contempt of the most flagrant kind” (MOFFAT) – Such a person treats Jesus who died for him like dirt! b. “counted the blood of the covenant by which he was sanctified a common thing”
3. The “blood of the covenant” clearly refers to Jesus' blood - Hebrews 9:14-22; Hebrews 13:202) It is by this blood one is “sanctified” (i.e., made a Christian) – Such a person consider Jesus’ blood a “common thing”! c. “insulted the Spirit of grace”
4. Perhaps a reference to the Holy Spirit a) Through Whom the message of salvation was given

• John 16:13-14b) Through Whom our sanctification takes place
• 1 Corinthians 6:11; Titus 3:5-72) Or perhaps referring to the spirit (disposition) of God’s unmerited favor – Whichever, a person who openly and deliberately sins “insults” God’s grace!

3. This passage clearly teaches two things: a. That a Christian can so sin as to reach this point of open rebellion against Jesus! b. That the punishment reserved for such is “worse than death”!

C. THIS IS WITH GOD’S NATURE…1. Isn’t God a God of love? Of course! - cf. 1 John 4:82. But He is also a God of justice, One who judges His people

• Hebrews 10:30a. To who much is given, much is required - Luke 12:47-48b. Those who despise His love, set themselves up to be recipients of His wrath - Romans 2:4-63. Therefore it truly is “a fearful thing to fall into the hands of the living God” - Hebrews 10:31; cf. Hebrews 12:28-29 [What can we do to ensure that we do not become guilty of “willful sin”? In the remaining verses of chapter ten, I believe we find the answer…]

IV. THE TO “WILLFUL SIN” (Hebrews 10:32-39) A. YOUR EARLY …1. The writer reminds his readers of their “former days”… a. Those days after they were “illuminated” (enlightened)

• Hebrews 10:321) I.e., shortly after their conversion

2. In the days of Justin (ca. 167 A.D.), this term was a synonym for baptism b. Those days in which they were “made a spectacle”

• Hebrews 10:32-341) By their own sufferings

2. And by sharing in the sufferings of others, including those of the author a) In whom they had compassion in his chains b) In which they “joyfully accepted the plundering of your goods” – Knowing that they had “a better and enduring possession” in heaven!

2. It is such confidence they must be careful not to “cast away”

• Hebrews 10:35a. To “cast away” is the opposite of “hold fast” b. Only in “holding fast” our confidence is there “great reward” - cf. Hebrews 3:6; Hebrews 3:14– Likewise, we need to rekindle the fire of that newfound faith we had when we first responded to the gospel! - cf. Revelation 2:4-5 B. ENDURE TO THE END…1. Endurance is needed to receive the promise - Hebrews 10:36a. For the Lord is coming - Hebrews 10:37b. And the just lives by faith - Hebrews 10:38– If we draw back (become unfaithful), the Lord will not be pleased! (“My soul has no pleasure in him.”)

2. The author speaks of his own confidence - Hebrews 10:39a. He is not of those “who draw back to perdition” (who cast away their faith) b. But of those “who believe to saving of the soul” (who remain faithful to the end) – We too need to “believe to the saving of the soul”, or to put it in the words of Jesus, “be faithful unto death” - Revelation 2:10

3. We can look forward with great anticipation to the “saving of the soul”, if we… a. Remember (and rekindle) that confidence early in our conversion b. Endure to the end with the faith that saves

4. But with “A Warning Against Willful Sin”, we must never forget that one can… a. Fall from grace! b. Fall into the hands of the living God! – Which is a terrifying thing!

5. How much better, though, to be “upheld” by the hand of God, as the Psalmist wrote:

“The steps of a good man are ordered by the LORD, And He delights in his way. Though he fall, he shall not be utterly cast down; For the LORD upholds him with His hand.” - Psalms 37:23-24 Such is the case of those who remain strong in their faith and trust in the Lord. Are we believing to the saving of the soul…?

Hebrews 10:27

Hebrews 10:27 Hebrews 10:27 ————————— φοβεραG5398 δεG1161 BUT A FEARFUL τιςG5100 CERTAIN εκδοχηG1561 κρισεωςG2920 OF , καιG2532 AND πυροςG4442 OF FIRE ζηλοςG2205 FERVOUR εσθιεινG2068 [G5721] TO DEVOUR μελλοντοςG3195 [G5723] ABOUT τουςG3588 THE υπεναντιουςG5227 . a certain: Hebrews 2:3, Hebrews 12:25, 1 Samuel 28:19, 1 Samuel 28:20, Isaiah 33:14, Daniel 5:6, Hosea 10:8, Matthew 8:29, Luke 21:26, Luke 23:30, Revelation 6:15-17 fiery: Hebrews 12:29, Numbers 16:35, Psalms 21:9, Jeremiah 4:4, Ezekiel 36:5, Ezekiel 38:19, Joe 2:30, Nahum 1:5, Nahum 1:6, Zephaniah 1:18, Zephaniah 3:8, Malachi 4:1, Matthew 3:10, Matthew 3:12, Matthew 13:42, Matthew 13:50, Matthew 25:41, Mark 9:43-49, Luke 16:24, 2 Thessalonians 1:8, James 5:3, Revelation 20:15 which: Deuteronomy 32:43, Psalms 68:1, Psalms 68:2, Nahum 1:2, Nahum 1:8-10, Luke 19:27, 1 Thessalonians 2:15, 1 Thessalonians 2:16 Leviticus 6:12 - the fire Deuteronomy 28:66 - General Joshua 10:2 - they feared Joshua 24:20 - he will turn Job 15:23 - the day Proverbs 10:24 - fear Proverbs 11:23 - expectation Proverbs 21:16 - wandereth Isaiah 22:14 - Surely Isaiah 66:14 - the hand Ezekiel 3:19 - he shall Zechariah 11:6 - and out John 15:6 - he Romans 2:8 - indignation 1 Thessalonians 1:10 - the wrath 2 Thessalonians 2:8 - with the brightness Hebrews 6:8 - whose Hebrews 10:31 - a fearful Hebrews 10:38 - but 2 Peter 2:20 - after Hebrews 10:27. ———————– If we do not return to Christ then we must look for that which is fearful, namely, the judgment of God at which He will exhibit fiery indignation. Devour is from a word that literally means to eat. However, we do not eat that which we dislike, hence the thought is that God will dispose of these adversaries by abandon-ing them to the regions of endless destruction. Hebrews 10:27 ——————————————————————————– But a certain fearful looking for (φοβερὰδέτιςἐκδοχὴ) Rend. “a kind of fearful expectation.” Ἐκδοχὴ N.T.o, olxx. ——————————————————————————– Fiery indignation (πυρὸςζῆλος) For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit (ζεῖν to boil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος, as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philippians 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strife. The phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. ——————————————————————————– The adversaries (τοὺςὑπεναντίους) Only here and Colossians 2:14. Often in lxx.

Hebrews 10:27 ——————————————————————————– Expectation (ekdochη). Usually reception or interpretation from ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like prosdokia, like apekdechomai (Romans 8:19; Romans 8:23; Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. ——————————————————————————– A fierceness of fire (puros zηlos). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:19; Psalms 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. ——————————————————————————– Devour (esthiein). “To eat” (figuratively), present active infinitive. ——————————————————————————– The adversaries (tous hupenantious).

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

Hebrews 10:28

Hebrews 10:28 Hebrews 10:28 ————————— αθετησαςG114 [G5660] HAVING SET ASIDE τιςG5100 ANY ONE νομονG3551 “THE” LAW μωσεωςG3475 OF MOSES, χωριςG5565 WITHOUT οικτιρμωνG3628 επιG1909 ON " THE OF " δυσινG1417 TWO ηG2228 OR τρισινG5140 THREE μαρτυσινG3144 αποθνησκειG599 [G5719] DIES : despised: Hebrews 2:2, Numbers 15:30, Numbers 15:31, Numbers 15:36, Deuteronomy 13:6-10, Deuteronomy 17:2-13, 2 Samuel 12:9, 2 Samuel 12:13 without: Deuteronomy 19:13, Isaiah 27:11, Jeremiah 13:14, Romans 9:15, James 2:13 under: Deuteronomy 17:2, Deuteronomy 17:6, Deuteronomy 17:7, Deuteronomy 19:15, Matthew 18:16, John 8:17, 2 Corinthians 13:1 Exodus 35:2 - whosoever Leviticus 24:23 - General Leviticus 26:25 - avenge Numbers 16:49 - fourteen thousand Numbers 35:30 - General Deuteronomy 17:12 - that man Joshua 1:18 - that doth rebel Psalms 21:8 - General Psalms 50:3 - a fire Proverbs 13:13 - despiseth Proverbs 21:11 - the scorner Isaiah 5:24 - cast away Ezekiel 20:13 - and they Malachi 3:2 - who may abide Matthew 3:10 - now Matthew 27:25 - His Luke 3:9 - General John 16:9 - General Acts 3:23 - that every Acts 13:41 - ye despisers Acts 26:11 - compelled 1 Corinthians 10:9 - tempt 1 Timothy 5:19 - two Hebrews 2:3 - How Hebrews 12:25 - if they Hebrews 10:28. ———————– To despise means to dis-respect and refuse to obey. The punishment for disobeying the law of Moses in extreme cases was death without mercy (Numbers 35:30; Deuteronomy 17:5-6). Hebrews 10:28 ——————————————————————————– He that despised (ἀφετήσαςτις) Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ἀθέτησις only in Hebrews. See Hebrews 7:18; Hebrews 9:26. ——————————————————————————– Died (ἀποθνήσκει) Lit. dieth. According to the ordinance as it now stands in the law. ——————————————————————————– Without mercy (χωρὶςοἰκτιρμῶν) The phrase N.T.o. For the noun see on 2 Corinthians 1:3. ——————————————————————————– Under two or three witnesses (ἐπὶδυσὶνἢτρισὶνμάρτυσιν) As in lxx, Deuteronomy 17:6. Ἐπὶ with dative signifying on condition of two or three witnesses testifying.

Comp. 1 Timothy 5:17, where the same phrase occurs with the genitive, before, in the presence of. Comp. also Deuteronomy 19:15. Hebrews 10:28 ——————————————————————————– Hath set at naught (athetηsas). First aorist active participle of atheteτ, late compound, very common in LXX, from alpha privative and tithηmi, to render null and void, to set aside, only here in Hebrews (see Mark 7:9), but note athetηsis (Hebrews 7:18; Hebrews 9:26). ——————————————————————————– Without mercy (chτris oiktirmτn). See 2 Corinthians 1:3. This was the law (Deuteronomy 17:6) for apostates. ——————————————————————————– On the word of two or three (epi dusin η trisin). “On the basis of two or three.” For this use of epi with the locative see Hebrews 9:17.

Hebrews 10:29

Hebrews 10:29 Hebrews 10:29 ————————— ποσωG4214 HOW MUCH δοκειτεG1380 [G5719] THINK YE χειρονοςG5501 WORSE αξιωθησεταιG515 [G5701] SHALL HE BE COUNTED WORTHY OF τιμωριαςG5098 οG3588 WHO τονG3588 THE υιονG5207 τουG3588 SON θεουG2316 OF GOD καταπατησαςG2662 [G5660] UPON, καιG2532 AND τοG3588 THE αιμαG129 BLOOD τηςG3588 OF THE διαθηκηςG1242 κοινονG2839 COMMON ηγησαμενοςG2233 [G5666] ενG1722 WITH ωG3739 WHERE ηγιασθηG37 [G5681] HE WAS , καιG2532 AND τοG3588 THE πνευμαG4151 SPIRIT τηςG3588 χαριτοςG5485 OF GRACE ενυβρισαςG1796 [G5660] ! how: Hebrews 2:3, Hebrews 12:25 trodden: 2 Kings 9:33, Psalms 91:13, Isaiah 14:19, Isaiah 28:3, Lamentations 1:15, Ezekiel 16:6, *marg. Micah 7:10, Matthew 7:6, Romans 16:20, 1 Corinthians 15:25, 1 Corinthians 15:27 the blood: Hebrews 9:20, Hebrews 13:20 wherewith: Hebrews 2:11, Hebrews 9:13, Jeremiah 1:5, John 10:36, John 17:19, 1 Corinthians 11:27, 1 Corinthians 11:29 and hath: Isaiah 63:10, Matthew 12:31, Matthew 12:32, Luke 12:10, Acts 7:51, Ephesians 4:30 the Spirit: Psalms 143:10, Zechariah 12:10 Genesis 37:8 - reign over us Exodus 12:7 - General Exodus 29:21 - shall be Exodus 35:2 - whosoever Exodus 40:13 - anoint him Leviticus 4:34 - the horns of the altar Leviticus 7:27 - that soul Leviticus 15:31 - Thus shall Leviticus 17:10 - that eateth Leviticus 21:8 - for I Leviticus 24:23 - General Numbers 8:17 - I sanctified Numbers 15:30 - doeth ought Numbers 15:31 - despised Numbers 16:49 - fourteen thousand Numbers 19:13 - purifieth Joshua 1:18 - that doth rebel Joshua 2:19 - whosoever 2 Samuel 12:9 - despised 2 Kings 7:17 - the people trode upon him Psalms 21:8 - General Psalms 50:3 - a fire Psalms 81:11 - would none Proverbs 8:36 - he Proverbs 13:13 - despiseth Proverbs 21:11 - the scorner Isaiah 5:24 - cast away Ezekiel 20:13 - and they Daniel 8:13 - to be Zechariah 9:11 - by the blood of thy covenant Malachi 3:2 - who may abide Matthew 21:40 - what Matthew 23:33 - how Mark 4:17 - when John 3:36 - but John 12:48 - rejecteth John 16:9 - General Acts 26:11 - compelled Romans 6:21 - for the 2 Corinthians 13:1 - In 2 Thessalonians 1:9 - be Hebrews 3:15 - To day Hebrews 6:6 - they crucify Hebrews 13:12 - sanctify 2 Peter 2:1 - bought 1 John 5:6 - blood Revelation 1:7 - and they Revelation 11:2 - tread Revelation 16:6 - for they are Hebrews 10:29. ———————– The law of Christ is so much more final and far-reaching that the violation of it deserves a much sorer (worse) punishment than an unmerciful death of the body. But since such a punishment as that is the most severe of any that can be imposed on a human being in this world, the sorer punishment will have to wait until the next world to be inflicted. That is why the unjust are to be “reserved unto the day of judgment to be punished” (2 Peter 2:9). All of the wrongs mentioned in the rest of this verse may be charged against the Judaizers, because they have trodden under foot the Son of God. They did so by rejecting Him and going back to the sacrifices that were offered under the law.

Blood of the covenant refers to the blood of Christ because it was shed to make good all the promises God made to the descendants of Abraham. To reject it and go back to the sacrifices for salvation is equivalent to counting it an unholy thing in that it implies that it is no better than the blood of animals. Spirit of grace is a phrase signifying the New Testament since it is the final system under the favor of God. and it was given through the means of the Holy Spirit. Hebrews 10:29 ——————————————————————————– Of how much (πόσῳ) Not qualifying χείρονος sorer, but the whole clause: “by how much think ye shall he be thought worthy of sorer punishment.” ——————————————————————————– Punishment (τιμωρίας) N.T.o. Occasionally in lxx, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. ——————————————————————————– Trodden under foot (καταπατήσας) Only here in Hebrews. oP. Frequent in lxx for spoiling, defeating, treating contemptuously.

The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism. ——————————————————————————– Hath counted an unholy thing (κοινὸνἡγησάμενος) Ἡγεῖσθαι to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philippians 2:3.

Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Jude 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2; Mark 7:5; Acts 10:14; Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp.

Romans 14:14. Here the word admits of two explanations: (1) that Christ’s blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ’s blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor.

The former seems preferable. There was no specific virtue in Christ’s blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer’s mind. ——————————————————————————– Hath done despite unto the spirit of grace (καὶτὸπνεῦματῆςχάριτοςἐνυβρίσας) Ἐνυβρίζειν to insult, N.T.o. The simple verb ὑβρίζειν in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T. Hebrews 10:29 ——————————————————————————– How much (posτi).

Instrumental case of degree or measure. An argument from the less to the greater, “the first of Hillel’s seven rules for exegesis” (Moffatt). ——————————————————————————– Think ye (dokeite).

An appeal to their own sense of justice about apostates from Christ. ——————————————————————————– Sorer (cheironos). “Worse,” comparative of kakos (bad). ——————————————————————————– Punishment (timτrias). Genitive case with axiτthηsetai (first future passive of axioτ, to deem worthy). The word timτria originally meant vengeance. Old word, in LXX, only here in N.T. ——————————————————————————– Who hath trodden under foot the Son of God (ho ton huion tou theou katapatηsas). First aorist active articular participle of katapateτ, old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6. ——————————————————————————– Wherewith he was sanctified (en hτi hηgiasthη).

First aorist passive indicative of hagiazτ. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf.

Hebrews 6:4-8). ——————————————————————————– An unholy thing (koinon). Common in the sense of uncleanness as Peter used it in Acts 10:14. Think of one who thus despises “the blood of Christ wherewith he was sanctified.” And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as “a slaughter house” religion! ——————————————————————————– Hath done despite (enubrisas). First aorist active participle of enubrizτ, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Hebrews 6:4).

Hebrews 10:30

Hebrews 10:30 Hebrews 10:30 ————————— οιδαμενG1492 [G5758] γαρG1063 FOR WE KNOW τονG3588 HIM WHO ειπονταG2036 [G5631] SAID, εμοιG1698 TO ME εκδικησιςG1557 " BELONGS “; εγωG1473 I ανταποδωσωG467 [G5692] WILL , λεγειG3004 [G5719] SAYS “THE” κυριοςG2962 LORD : καιG2532 AND παλινG3825 AGAIN, “THE” κυριοςG2962 LORD κρινειG2919 [G5692] [G5719] WILL JUDGE τονG3588 λαονG2992 αυτουG846 HIS PEOPLE. Vengeance: Deuteronomy 32:35, Psalms 94:1, Isaiah 59:17, Isaiah 61:2, Isaiah 63:4, Nahum 1:2, Romans 12:19, Romans 13:4 The Lord shall: Deuteronomy 32:36, Psalms 50:4, Psalms 96:13, Psalms 98:9, Psalms 135:14, Ezekiel 18:30, Ezekiel 34:17, 2 Corinthians 5:10 Genesis 50:19 - for am I Numbers 31:2 - Avenge Deuteronomy 28:58 - fear this glorious 2 Kings 9:7 - I may avenge Isaiah 47:3 - I will take Jeremiah 51:36 - take Ezekiel 7:4 - but Ezekiel 9:10 - but Ezekiel 25:14 - and they shall know Malachi 3:5 - I will come 2 Thessalonians 1:8 - taking Hebrews 10:30. ———————– Paul cites a statement of God recorded in Deuteronomy 32:34-36, in regard to the determination of God to judge (execute punishment) the people who reject His terms of mercy. Hebrews 10:30 ——————————————————————————– We know him that hath said (οἴδαμενγὰρτὸνεἰπόντα) The retribution (τιμωρία) is certain, because assured by the word of God in Scripture. ——————————————————————————– Vengeance (ἐκδίκησις) An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the lxx of Deu 32:35. The second citation is literally from lxx of Deu 32:36. Hebrews 10:30 ——————————————————————————– We know him that said (oidamen ton eiponta). God lives and is true to his word.

He quotes Deuteronomy 32:35 (cf. Romans 12:19). For ekdikηsis see Luke 18:7-8. God is the God of justice. He is patient, but he will punish. ——————————————————————————– And again (kai palin). Deuteronomy 32:36.

Hebrews 10:31

Hebrews 10:31 Hebrews 10:31 ————————— φοβερονG5398 “IT IS” A FEARFUL THING τοG3588 εμπεσεινG1706 [G5629] TO FALL ειςG1519 INTO “THE” χειραςG5495 HANDS θεουG2316 OF GOD ζωντοςG2198 [G5723] “THE” LIVING. a fearful: Hebrews 10:27, Isaiah 33:14, Luke 21:11 to fall: Hebrews 12:29, Psalms 50:22, Psalms 76:7, Psalms 90:11, Matthew 10:28, Luke 12:5 Exodus 22:24 - my wrath Leviticus 26:16 - terror Deuteronomy 28:58 - fear this glorious Joshua 3:10 - living Joshua 10:2 - they feared 1 Chronicles 21:13 - let me fall Isaiah 47:3 - I will take Jeremiah 10:10 - the living Jeremiah 51:36 - take Ezekiel 22:14 - Thine heart Ezekiel 25:14 - and they shall know Ezekiel 32:32 - General Malachi 3:5 - I will come 1 Corinthians 10:22 - are 2 Corinthians 5:11 - the terror Hebrews 12:22 - of the Hebrews 10:31. ———————– All men and all things are ever in the hands of God in a general sense, and hence cannot fall into His hands. The verse therefore has a special meaning which is related to the mediation of Christ. There is no being in the universe who is between God and man but Christ, by whom man may escape the judgment mentioned in the preceding verse. Hence if a man repudiates Christ (as the Judaizers were doing), he deprives himself of any intercessor, and must take his chances with an avenging God who has declared vengeance against all who are not pardoned by the blood of Christ. Hebrews 10:31 ——————————————————————————– To fall, etc. Comp. lxx, 2 Samuel 24:14; Sir 2:18. ——————————————————————————– Of the living God The living God, revealed in the living Christ, will not suffer his sacrificial gift and his covenant to be slighted and insulted with impunity. See on Hebrews 3:12. Hebrews 10:31 ——————————————————————————– A fearful thing (phoberon). Old adjective (from phobeτ, to frighten). In N.T. only in Hebrews (Hebrews 10:27; Hebrews 10:31; Hebrews 12:21).

The sense is not to be explained away. The wrath of God faces wrongdoers. ——————————————————————————– To fall (to empesein). “The falling” (articular infinitive second aorist active of empiptτ, to fall in, followed here by eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12).

Hebrews 10:32

Hebrews 10:32 Hebrews 10:32 ————————— αναμιμνησκεσθεG363 [G5732] δεG1161 BUT CALL TO ταςG3588 THE προτερονG4386 FORMER ημεραςG2250 DAYS ενG1722 IN αιςG3739 WHICH, φωτισθεντεςG5461 [G5685] HAVING BEEN , πολληνG4183 MUCH αθλησινG119 υπεμεινατεG5278 [G5656] YE ENDURED παθηματωνG3804 OF ; call: Galatians 3:3, Galatians 3:4, Philippians 3:16, 2 John 1:8, Revelation 2:5, Revelation 3:3 after: Hebrews 6:4, Acts 26:18, 2 Corinthians 4:6 ye endured: Hebrews 12:4, Acts 8:1-3, Acts 9:1, Acts 9:2, Philippians 1:29, Philippians 1:30, Colossians 2:1, 2 Timothy 2:3-13, 2 Timothy 4:7, 2 Timothy 4:8 Daniel 11:32 - shall be Acts 11:23 - and exhorted Ephesians 1:18 - eyes 2 Thessalonians 1:5 - for 2 Timothy 1:10 - and hath Hebrews 6:11 - unto Hebrews 11:25 - Choosing Hebrews 11:27 - endured James 1:12 - the man 2 Peter 1:12 - I will not Hebrews 10:32. ———————– Illuminated means to be enlightened by the Gosnel. Soon after these people became Christians they were persecuted by the unbelivers of both Jews and Gentiles. Paul terms this experience with afflictions as a fight, and of course it would be a “fight of faith” (1 Timothy 6:12). Hebrews 10:32 ——————————————————————————– After ye were illuminated (φωτισθέντες) See on Hebrews 6:4. ——————————————————————————– A great fight (πολλὴνἄθλησιν) Ἄθλησις N.T.o, olxx. See on ἀλθῆ strive, 2 Timothy 2:5. See Introduction, on the allusions in the epistle to persecution. Hebrews 10:32 ——————————————————————————– Call to remembrance (anamimnηskesthe). Present middle imperative of anamimnηskτ, as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place.

Jerusalem Christians had had experiences of this nature, but so had others. ——————————————————————————– After ye were enlightened (phτtisthentes). First aorist passive participle of phτtizτ in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. ——————————————————————————– Conflict (athlηsin). Late word from athleτ, to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training.

Hebrews 10:33

Hebrews 10:33 Hebrews 10:33 ————————— τουτοG5124 μενG3303 PARTLY, ονειδισμοιςG3680 τεG5037 BOTH IN καιG2532 AND θλιψεσινG2347 θεατριζομενοιG2301 [G5746] BEING MADE A ; τουτοG5124 δεG1161 AND PARTLY, κοινωνοιG2844 τωνG3588 OF THOSE ουτωςG3779 THUS αναστρεφομενωνG390 [G5746] PASSING THROUGH γενηθεντεςG1096 [G5679] “THEM” HAVING BECOME. made: Hebrews 11:36, Psalms 71:7, Nahum 3:6, Zechariah 3:8, 1 Corinthians 4:9 by reproaches: Hebrews 11:26, Hebrews 13:13, Psalms 69:9, Psalms 74:22, Psalms 79:12, Psalms 89:51, Isaiah 51:7, 2 Corinthians 12:10 whilst: Philippians 1:7, Philippians 4:14, 1 Thessalonians 2:14, 2 Timothy 1:8, 2 Timothy 1:16-18 Isaiah 8:18 - for signs Daniel 11:32 - shall be Galatians 4:29 - even Philippians 1:30 - the same 2 Thessalonians 1:5 - for 2 Timothy 3:11 - Persecutions Hebrews 12:2 - despising Hebrews 10:33. ———————– Made a gazingstock denotes an exhibition of something for people to gaze at with contempt. By reproaches and afflictions the enemy drew attention to the Christians with the result that they were made light of. Some did not personally have this experience, but they associated with and showed friendship for those who did, and thus brought unon themselves the same kind of reproaches. Hebrews 10:33 ——————————————————————————– Whilst ye were made a gazing-stock (θεατριζόμενοι) N.T.o. olxx, oClass. Lit. exhibited in the theater. Comp. 1 Corinthians 4:9. ——————————————————————————– Whilst ye became companions (κοινωνοὶγενηθέντες) Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17.

Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philippians 4:15. ——————————————————————————– Of them that were so used (τῶνοὕτωςἀναστρφομένων) Rend. “of them that fared thus.” Others render “who conducted themselves thus”; endured their persecutions, so bravely.

But the οὕτως can refer only to made a gazing-stock. Hebrews 10:33 ——————————————————————————– Partly (touto men) and partly (touto de). Accusative of general reference (touto) with men and de for contrast. ——————————————————————————– Being made a gazing-stock (theatrizomenoi). Late verb to bring upon the stage, to hold up to derision. See Paul’s use of theatron of himself in 1 Corinthians 4:9. ——————————————————————————– By reproaches and afflictions (oneidismois te kai thlipsesin). Instrumental case.

See Romans 15:3. ——————————————————————————– Partakers (koinτnoi). Partners (Luke 5:10) with those (tτn objective genitive). ——————————————————————————– So used (houtτs anastrephomenτn).

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

Hebrews 10:34

Hebrews 10:34 Hebrews 10:34 ————————— καιG2532 γαρG1063 FOR BOTH τοιςG3588 δεσμοιςG1199 μουG3450 WITH MY BONDS συνεπαθησατεG4834 [G5656] YE , καιG2532 AND τηνG3588 THE αρπαγηνG724 PLUNDER τωνG3588 υπαρχοντωνG5224 [G5723] υμωνG5216 OF YOUR μεταG3326 WITH χαραςG5479 JOY προσεδεξασθεG4327 [G5662] YE , γινωσκοντεςG1097 [G5723] KNOWING εχεινG2192 [G5721] TO HAVE ενG1722 IN εαυτοιςG1438 κρειττοναG2909 A BETTER υπαρξινG5223 ενG1722 IN “THE” ουρανοιςG3772 HEAVENS καιG2532 AND μενουσανG3306 [G5723] ABIDING. in my: Acts 21:33, Acts 28:20, Ephesians 3:1, Ephesians 4:1, Ephesians 6:20, Philippians 1:7, 2 Timothy 1:16, 2 Timothy 2:9 and took: Matthew 5:11, Matthew 5:12, Acts 5:41, James 1:2 in yourselves that ye have: or, that ye have in yourselves, or, for yourselves. Matthew 6:19, Matthew 6:20, Matthew 19:21, Luke 10:42, Luke 12:33, 2 Corinthians 5:1, Colossians 1:5, Colossians 3:2-4, 1 Timothy 6:19, 2 Timothy 4:8, 1 Peter 1:4, 1 John 3:2 Psalms 31:19 - laid up Proverbs 8:21 - to inherit Ecclesiastes 3:6 - and a time to cast Matthew 13:44 - for joy Matthew 25:36 - I was in Mark 10:21 - treasure Luke 6:29 - and him John 16:22 - and your Acts 19:19 - and burned Acts 20:24 - none Acts 21:11 - So shall 2 Corinthians 6:10 - sorrowful 2 Corinthians 11:23 - in prisons Galatians 4:29 - even Philippians 3:20 - our Philippians 4:11 - I have Philippians 4:14 - ye did Colossians 1:11 - unto 1 Thessalonians 1:6 - with joy 1 Thessalonians 2:14 - even Hebrews 6:9 - beloved Hebrews 11:36 - bonds Hebrews 13:3 - them that Hebrews 10:34. ———————– Paul was a prisoner in chains for the sake of the Gospel, but these disciples manifested sympathy for him and thus invited the darts of the enemies. As a punishment for their manifestation of faith, they were forced to submit to the spoiling (plundering) of their possessions. They did not even fret about such losses because they believed there were better riches awaiting them in Heaven. Hebrews 10:34 ——————————————————————————– For ye had compassion of me in my bonds (καὶγὰρτοῖςδεσμίοιςσυνεπαθήσατε) Entirely wrong, following T.R. τοῖςδεσμοῖςμου. Rend. “ye had compassion on the prisoners.” So Vulg. vinctis compassi estis. The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle. ——————————————————————————– Took joyfully (μετὰχαρᾶςπροσεδέξασθε) The verb primarily to receive to one’s self, accept, as here. Comp. Luke 15:2; Philippians 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25; Luke 2:38; Acts 23:21. ——————————————————————————– Spoiling (ἁρπαγὴν) Only here Matthew 23:25; Luke 11:39.

Allied with ἁρπάζειν to snatch away. ——————————————————————————– Of your goods (τῶνὑπαρχόντωνὑμῶν) The verb ὑπάρχειν means originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχειμοὶτι means there is something to me, I have something.

See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰὑπάρχοντα things which are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32. ——————————————————————————– Knowing in yourselves that ye have, etc. (γινώσκοντεςἔχεινἑαυτοὺς) Rend. “knowing that ye yourselves have a better,” etc. The A.V. follows T.R. ἐνἑαυτοῖς. Ye yourselves in contrast with your spoilers. ——————————————————————————– Substance (ὕπαρξιν) Only here and Acts 2:45. Occasionally in lxx. Rend. possession. Hebrews 10:34 ——————————————————————————– Ye had compassion on (sunepathηsate).

First aorist active indicative of sunpatheτ, old verb to have a feeling with, to sympathize with. ——————————————————————————– Them that were in bonds (tois desmiois). Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). ——————————————————————————– Took joyfully (meta charas prosedexasthe). First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1; Romans 13:3; Romans 15:7. ——————————————————————————– The spoiling (tηn harpagηn). “The seizing,” “the plundering.” Old word from harpazτ. See Matthew 23:35. ——————————————————————————– Of your possessions (tτn huparchontτn humτn). “Of your belongings.” Genitive of the articular present active neuter plural participle of huparchτ used as a substantive (cf. humτn genitive) as in Matthew 19:21. ——————————————————————————– That ye yourselves have (echein heautous). Infinitive (present active of echτ) in indirect discourse after ginτskontes (knowing) with the accusative of general reference (heautous, as to yourselves), though some MSS. omit heautous, some have heautois (dative, for yourselves), and some en heautois (in yourselves).

The predicate nominative autoi could have been used agreeing with ginτskontes (cf. Romans 1:22). ——————————————————————————– A better possession (kreissona huparxin).

Common word in the same sense as ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). ——————————————————————————– Abiding (menousan). Present active participle of menτ. No oppressors (legal or illegal) can rob them of this (Matthew 6:19 ff.).

Hebrews 10:35

Hebrews 10:35 Hebrews 10:35 ————————— μηG3361 αποβαλητεG577 [G5632] CAST NOT AWAY ουνG3767 τηνG3588 παρρησιανG3954 υμωνG5216 YOUR ητιςG3748 WHICH εχειG2192 [G5719] HAS μισθαποδοσιανG3405 μεγαληνG3173 GREAT. Cast: Hebrews 3:6, Hebrews 3:14, Hebrews 4:14 great: Hebrews 11:26, Psalms 19:11, Matthew 5:12, Matthew 10:32, Matthew 10:42, Luke 14:14, 1 Corinthians 15:58, Galatians 6:8-10 Genesis 15:3 - Behold 2 Chronicles 15:7 - your work Psalms 71:14 - But Psalms 130:7 - for with Proverbs 23:18 - end Ecclesiastes 3:6 - and a time to cast Lamentations 3:26 - hope Matthew 13:21 - for Luke 18:7 - though Romans 2:7 - patient Romans 11:22 - if thou Romans 15:4 - that 1 Corinthians 13:13 - faith 2 Corinthians 5:6 - we are always Galatians 5:1 - Stand Galatians 6:9 - if Ephesians 6:8 - whatsoever Philippians 1:6 - confident Philippians 3:20 - our Philippians 4:1 - so Colossians 3:24 - ye shall 1 Thessalonians 5:8 - the hope Hebrews 2:2 - recompense Hebrews 12:1 - and the sin James 5:8 - ye also 1 Peter 1:13 - the grace 1 John 5:14 - this 2 John 1:8 - that we lose Hebrews 10:35. ———————– Confidence means strong assurance which prompts one to face danger or affliction on behalf of the truth. The reward will be great in the end. Hebrews 10:35 ——————————————————————————– Confidence (τὴνπαρρησίαν) Rend. boldness. The boldness and courage which you manifested under persecution. Hebrews 10:35 ——————————————————————————– Cast not away therefore your boldness (mη apobalηte oun tηn parrηsian humτn). Prohibition with mη and the second aorist active subjunctive of apoballτ. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and Mark 10:50 in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall katechτmen in Hebrews 10:23.

Hebrews 10:36

Hebrews 10:36 Hebrews 10:36 ————————— υπομονηςG5281 γαρG1063 FOR OF εχετεG2192 [G5719] YE HAVE χρειανG5532 NEED, ιναG2443 THAT τοG3588 THE θελημαG2307 τουG3588 WILL θεουG2316 OF GOD ποιησαντεςG4160 [G5660] HAVING DONE κομισησθεG2865 [G5672] YE MAY RECEIVE τηνG3588 THE επαγγελιανG1860 PROMISE. ye have: Hebrews 6:15, Hebrews 12:1, Psalms 37:7, Psalms 40:1, Matthew 10:22, Matthew 24:13, Luke 8:15, Luke 21:19, Romans 2:7, Romans 5:3, Romans 5:4, Romans 8:25, Romans 15:4, Romans 15:5, 1 Corinthians 13:7, Galatians 6:9, Colossians 1:11, 1 Thessalonians 1:3, James 1:3, James 1:4, James 5:7-11, Revelation 13:10, Revelation 14:12 after: Hebrews 13:21, Matthew 7:21, Matthew 12:50, Matthew 21:31, John 7:17, Acts 13:22, Acts 13:36, Romans 12:2, Ephesians 6:6, Colossians 4:12, 1 John 2:17 ye might: Hebrews 6:12, Hebrews 6:15, Hebrews 6:17, Hebrews 9:15, Colossians 3:24, 1 Peter 1:9 Genesis 15:3 - Behold Exodus 5:23 - neither hast thou delivered 1 Kings 18:43 - Go again Psalms 37:10 - yet Psalms 42:5 - hope Ecclesiastes 7:8 - the patient Isaiah 8:17 - I will Isaiah 60:22 - I the Lord Jeremiah 20:18 - to see Jeremiah 38:6 - into Habakkuk 2:3 - but Matthew 6:10 - Thy will Matthew 25:5 - the Romans 12:12 - patient 1 Corinthians 1:7 - waiting Philippians 4:1 - so Colossians 1:9 - of his 1 Thessalonians 4:3 - this 1 Thessalonians 5:8 - the hope 2 Thessalonians 1:4 - your patience 2 Timothy 2:6 - that laboureth must be first partaker of the fruits Hebrews 11:33 - obtained 2 Peter 1:6 - patience Revelation 1:9 - in the Revelation 2:3 - hast patience Hebrews 10:36. ———————– Patience is the same as perseverance, and it is manifested by those who continue to have confidence. We need not expect to receive the fulfillment of God’s promises unless we first do the will of the Lord. Hebrews 10:36 ——————————————————————————– Ye might receive the promise (κομίσησθετὴνἐπαγγελίαν) Comp. Hebrews 11:13; Hebrews 11:39, and see on 1 Peter 1:8. The verb implies, not mere obtaining, but receiving and carrying away for use and enjoyment. Hebrews 10:36 ——————————————————————————– Which (hηtis). Your boldness of Heb 10:35. ——————————————————————————– Recompense of reward (misthapodosian). Late double compound, like misthapodotηs (Hebrews 11:6), from misthos (reward, wages) and apodidτmi, to give back, to pay (repay).

In N.T. only here, Hebrews 2:2; Hebrews 11:26. ——————————————————————————– Of patience (hupomonηs). Old word for remaining under trial (Luke 8:15). This was the call of the hour then as now. ——————————————————————————– Having done the will of God (to thelηma tou theou). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. ——————————————————————————– That ye may receive the promise (hina komisηsthe tηn epaggelian). Purpose clause with hina and the first aorist middle subjunctive of komizτ, old verb to carry (Luke 7:37), in the middle to get back one’s own (Matthew 25:27), to receive.

See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.

Hebrews 10:37

Hebrews 10:37 Hebrews 10:37 ————————— ετιG2089 γαρG1063 FOR YET μικρονG3397 οσονG3745 οσονG3745 A VERY LITTLE WHILE, οG3588 HE WHO ερχομενοςG2064 [G5740] COMES ηξειG2240 [G5692] WILL COME, καιG2532 AND ουG3756 χρονιειG5549 [G5692] WILL NOT DELAY. Isaiah 26:20, Isaiah 60:22, Habakkuk 2:3, Habakkuk 2:4, Luke 18:8, James 5:7-9, 2 Peter 3:8, Revelation 22:20 Exodus 5:23 - neither hast thou delivered 1 Kings 18:43 - Go again Psalms 37:7 - wait Psalms 37:10 - yet Psalms 42:5 - hope Psalms 70:5 - O Lord Isaiah 10:25 - For yet Isaiah 29:17 - yet a very Isaiah 35:4 - behold Isaiah 46:13 - shall not tarry Ezekiel 36:8 - at hand Haggai 2:6 - it is Matthew 11:3 - he that Matthew 24:33 - know Matthew 25:5 - the Luke 21:31 - the kingdom 1 Corinthians 1:7 - waiting 1 Corinthians 10:11 - upon 2 Peter 3:9 - is not Revelation 12:12 - because Revelation 13:10 - Here Hebrews 10:37. ———————– Little while is comparative, for the endless term of the reward will make even centuries of waiting seem but a short time. Hebrews 10:37 ——————————————————————————– A little while (μικρὸνὅσονὅσον) Strictly, a very little while. The phrase N.T.o. It is not part of the quotation, but is taken from Isaiah 26:20, the only instance. See Aristoph. Wasps, 213. ——————————————————————————– He that shall come will come (ὁἐρχόμενοςἥξει) Rend. “he that cometh will come.” In the Hebrew (Habakkuk 2:3) the subject of the sentence is the vision of the extermination of the Chaldees. “The vision— will surely come.” As rendered in the lxx, either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ἐρχόμενος.

Comp. Matthew 11:3; Matthew 21:9; John 11:27. Similarly he refers ἥξει shall come to the final coming of Messiah to judge the world. Hebrews 10:37 ——————————————————————————– A very little while (mikron hoson hoson). From Isaiah 26:20 as an introduction to the quotation from Habakkuk 2:3-4. ——————————————————————————– He that cometh (ho erchomenos). The article ho is added to erchomenos in Habakkuk 2:3 and is given here a Messianic application.

Hebrews 10:38

Hebrews 10:38 Hebrews 10:38 ————————— οG3588 δεG1161 BUT THE δικαιοςG1342 JUST εκG1537 BY πιστεωςG4102 FAITH ζησεταιG2198 [G5695] SHALL LIVE; καιG2532 AND εανG1437 IF υποστειληταιG5288 [G5672] HE DRAW BACK, ουκG3756 ευδοκειG2106 [G5719] NOT ηG3588 ψυχηG5590 μουG3450 MY SOUL ενG1722 IN αυτωG846 HIM. the just: Habakkuk 2:4, Romans 1:17, Galatians 3:11 but: Hebrews 10:26, Hebrews 10:27, Hebrews 6:4-6, Psalms 85:8, Ezekiel 3:20, Ezekiel 18:24, Zephaniah 1:6, Matthew 12:43-45, Matthew 13:21, 2 Peter 2:19-22, 1 John 2:19 my: Psalms 5:4, Psalms 147:11, Psalms 149:4, Isaiah 42:1, Malachi 1:10, Matthew 12:18, 1 Thessalonians 2:15 Genesis 19:26 - looked Numbers 14:4 - General Joshua 23:12 - go back Joshua 24:16 - General Joshua 24:20 - he will turn Rth 1:15 - gone back 1 Samuel 15:11 - turned 2 Samuel 22:22 - have not 1 Chronicles 28:9 - if thou forsake 2 Chronicles 15:2 - if ye forsake Ezra 8:22 - his power and his wrath Job 23:12 - Neither Psalms 80:18 - So will Psalms 125:5 - As for such Proverbs 1:32 - the turning Proverbs 21:16 - wandereth Ecclesiastes 8:10 - they were Isaiah 35:4 - behold Ezekiel 11:21 - whose Ezekiel 33:13 - if he Ezekiel 33:18 - General Ezekiel 46:9 - he that entereth in Zechariah 7:11 - pulled away the shoulder Zechariah 11:8 - and my Mark 16:16 - that believeth and Luke 9:62 - No Luke 14:30 - General Luke 17:32 - General John 6:66 - of his John 8:31 - If John 20:25 - Except Acts 10:22 - a just 2 Corinthians 5:7 - General Galatians 4:9 - again Galatians 5:4 - ye Philippians 3:16 - whereto Colossians 1:23 - ye continue Hebrews 3:6 - if Hebrews 3:12 - in Hebrews 3:15 - To day 1 Peter 4:18 - if Revelation 2:26 - keepeth Hebrews 10:38. ———————– Live by faith agrees with the idea of persevering on the strength of our faith. Draw back means to hesitate or shrink from going forward against afflictions. Hebrews 10:38 ——————————————————————————– Now the just shall live by faith (ὁδὲδίκαιός (μου) ἐκπίστεωςζήσεται) Cited by Paul, Romans 1:17; Galatians 3:11. In the original prophecy the just man is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of confusion and destruction. ——————————————————————————– But if any man draw back (καὶἐὰνὑποοτείληται) Omit if any man. Rend. “and if he draw back,” that is, the just man. The possibility of the lapse of even the just is assumed. See on Hebrews 6:4-6.

The verb only here, Acts 20:20; Acts 20:27; Galatians 2:12. See on Acts 20:20. Rare in lxx. ——————————————————————————– Shall have no pleasure (οὐκεὐδοκεῖ) Rend. “hath no pleasure.” “If he draw back— in him,” not in the Hebrew, which reads, “behold, puffed up within him is his soul, it is not upright.” The clauses of the lxx are transposed here. Hebrews 10:38 ——————————————————————————– If he shrink back (ean huposteilηtai). Condition of third class with ean and the first aorist middle subjunctive of hupostellτ, old verb to draw oneself under or back, to withdraw, as already in Acts 20:20; Acts 20:27; Galatians 2:12. See Romans 1:17 for the quotation also of “the just shall live by faith.”

Hebrews 10:39

Hebrews 10:39 Hebrews 10:39 ————————— ημειςG2249 δεG1161 BUT WE ουκG3756 εσμενG2070 [G5748] ARE NOT υποστοληςG5289 OF “THOSE” DRAWING BACK ειςG1519 TO απωλειανG684 , αλλαG235 BUT πιστεωςG4102 OF FAITH ειςG1519 TO περιποιησινG4047 SAVING ψυχηςG5590 “THE” SOUL. we are: Hebrews 6:6-9, 1 Samuel 15:11, Psalms 44:18, Proverbs 1:32, Proverbs 14:14, Luke 11:26, 1 John 5:16, Jude 1:12, Jude 1:13 unto: Hebrews 10:26, John 17:12, 2 Thessalonians 2:3, 1 Timothy 6:9, 2 Peter 3:7, Revelation 17:8, Revelation 17:11 but: Hebrews 11:1, Mark 16:16, John 3:15, John 3:16, John 5:24, John 6:40, John 20:31, Acts 16:30, Acts 16:31, Romans 10:9, Romans 10:10, 1 Thessalonians 5:9, 2 Thessalonians 2:12-14, 1 Peter 1:5, 1 John 5:5 Genesis 24:6 - General Exodus 40:15 - everlasting Numbers 14:4 - General Numbers 29:25 - General Numbers 35:28 - he should Joshua 23:12 - go back Joshua 24:16 - General Rth 1:14 - but Ruth 2 Samuel 22:22 - have not 1 Chronicles 28:9 - if thou forsake Job 23:12 - Neither Job 34:27 - turned Psalms 36:3 - he hath Psalms 80:18 - So will Psalms 101:3 - them Proverbs 16:17 - he Jeremiah 3:19 - shalt not Ezekiel 18:24 - when Zephaniah 1:6 - turned Zechariah 7:11 - pulled away the shoulder Matthew 12:45 - and the Matthew 24:13 - General Mark 13:13 - but Luke 8:13 - which Luke 17:32 - General John 5:46 - for John 8:31 - If John 15:4 - Abide John 20:25 - Except Acts 2:42 - they Acts 3:23 - that every Acts 17:2 - reasoned Acts 18:28 - convinced 1 Corinthians 13:13 - faith Galatians 4:9 - again Galatians 5:4 - ye Philippians 3:16 - whereto Hebrews 3:6 - if Hebrews 6:9 - beloved James 5:11 - we count 1 Peter 4:18 - if 1 John 2:19 - they might Revelation 2:26 - keepeth Hebrews 10:39. ———————– But we are not, etc. In placing himself with them the apostle regards them in a favorable light. It is true that many of the Hebrews had remained true. However, many others had gone backward, and others were in danger of doing so on account of the Judaizers among them. That made it necessary for the apostle to warn them repeatedly against the disastrous results of faltering. Hebrews 10:39 ——————————————————————————– But we are not of them who draw back (ἡμεῖςδὲοὐκἐσμὲνὑποστολῆς) Lit. we are not of shrinking back. Ὑποστολὴ N.T.o, olxx, oClass. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Hebrews 12:11 χαρᾶςεἶναι to be of joy, joyful. We do not partake of drawing back, which is characteristic of recreants. ——————————————————————————– Unto perdition (εἰςἀπώλειαν) Or destruction. Drawing back makes for and terminates in (εἰς) destruction. ——————————————————————————– Of them that believe (πίστεως) Rend. of faith. The phrase εἶναιπίστεως to be of faith, N.T.o. ——————————————————————————– Saving (περιποίησιν) See on 1 Thessalonians 5:9.

Hebrews 10:39 ——————————————————————————– But we (hηmeis de). In contrast to renegades who do flicker and turn back from Christ. ——————————————————————————– Of them that shrink back unto perdition (hupostolηs eis apτleian). Predicate genitive of hupostolη, as in Hebrews 12:11, from hupostellτ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. ——————————————————————————– Unto the saving of the soul (eis peripoiηsin psuchηs). Old word from peripoieτ, to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one’s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9.

Papyri have it in sense of preservation.