Christ’s Sacrifice Once for All
1 The weakness of the law sacrifices. 10 The sacrifice of Christ’s body once offered, 14 for ever hath taken away sins. 19 An exhortation to hold fast the faith, with patience and thanksgiving.
Heb 10:1 The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship.
The word is here used as in ch. 7:11 to describe the Jewish system of laws instituted at Sinai. The term is almost equivalent to the expression “first covenant” as the author uses that expression (see on ch. 8:7).
“Law,” or “first covenant,” stood for the system in force in OT times since Sinai.
Shadow.
A shadow shows only the general outlines of the original. Hence, too close similarity between the shadow and the object casting the shadow must not be expected. The word is here contrasted with “image” (eikōn), a word indicating a much closer representation (see on 2 Cor. 4:4; Rev. 13:14).
Good things that are coming.
That is, such as would be introduced with the coming of the reality. The very image. Or, “the image itself.” See above on “shadow.”
It can never.
The inability of the “law” to perfect forever is strongly emphasized.
By the same sacrifices.
Sacrifices repeated endlessly year after year, make perfect those who draw near to worship.
The reference is particularly to the Day of Atonement sacrifices, though the statement would be true of the daily sacrifices as well. The reason the yearly sacrifices are here singled out seems to be that these were performed by the high priest, and Jesus is set forth in the book of Hebrews as the great High Priest of the new and better covenant (chs. 8:1; 9:11).
Compare ch. 9:25, 26, where the work of Christ is again contrasted with that of the earthly high priest on the Day of Atonement.
Endlessly. Gr. eis to diēnekes, “forever,” “for all time,” “continually.”
The ancient sacrifices were of temporary, instructional value, and were never designed in and of themselves to perfect the worshiper. They needed to be repeated until the time that the reality arrived in the one sacrifice of Christ once for all.
Make perfect.
That is, those taking part in the Day of Atonement services. See on chs. 7:18, 19; 9:9; 10:14.
Heb 10:2 Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins.
Stopped being offered. That is, they would have ceased if they could have accomplished what the sacrifice of Christ did in perfecting forever (v. 14). Christ dealt with the sin problem once and for all. There was no need that His sacrifice be repeated (cf. ch. 9:25, 26).
This cleansing did not take place until Christ “offered himself” (ch. 9:14). Only then was there remission for the transgressions that were under the first covenant (ch. 9:15).
No longer felt guilty. Or, “no more consciousness” (cf. on ch. 9:9). At best the OT worshiper could, by faith, look forward to the time when the real sacrifice for sin should be made. If faith was lacking, his worship was dead and formal indeed.
Heb 10:3 But those sacrifices are an annual reminder of sins.
The sacrifices occurring year after year were a constant reminder of the fact that the true sacrifice for sin had not yet been made.
Heb 10:4 It is impossible for the blood of bulls and goats to take away sins.
The inability of the blood of animals to take away sin has already been stressed (see ch. 9:9–14).
Heb 10:5 Therefore, when Christ came into the world, he said: “Sacrifice and offering you did not desire, but a body you prepared for me;
The statement that God did not desire these apparently has reference to the offering of these sacrifices merely as a fulfillment of a ritual requirement without true devotion of heart. It was Christ who instituted the sacrificial system. Properly used, it would have brought a blessing to the conscientious worshiper. But God found no pleasure in the sacrifices of the insincere worshiper (see 1 Sam. 15:22; Hosea 6:6).
A body prepared me.
This is the reading of the LXX. For the reading of the Hebrew and its significance see on Ps. 40:6. The writer of Hebrews was doubtless aware of the two readings, and of the two he chose that of the LXX.
The wording of the LXX taught a significant truth, and his use of that reading gives an endorsement to the truth taught without necessarily endorsing the translation as being a faithful representation of the Hebrew.
ot pleased.
The insincere worshiper believed that God was highly pleased with his formal sacrifices.
Heb 10:7 Then I said, ‘Here I am—it is written about me in the scroll— I have come to do your will, my God.'”
Hear I am.
The word seems to express an immediate response to a situation that required a remedy. Scroll. See on Ps. 40:7.
To do your will.
In the original context this phrase described moral obedience to the will of God. The author of Hebrews uses the phrase to show that the sacrifice of Christ fulfilled the will of God in providing an acceptable atonement, which the animal sacrifices had not provided. This point he proceeds to amplify.
Heb 10:8 First he said, “Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them”—though they were offered in accordance with the law.
Heb 10:8 First he said, “Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them”—though they were offered in accordance with the law.
The reference is to vs. 5, 6 earlier quoted. The major portion of these verses is repeated in vs. 8,
Heb 10:9 Then he said, “Here I am, I have come to do your will.” He sets aside the first to establish the second.
To do thy will. See on v. 7. Taketh away the first. First the author quoted the passage from the Psalms (vs. 5–7), then he repeated the significant portions of it for his present purpose (vs. 8, 9), and now he makes his application. He uses this passage to prove that the old system was done away with when Christ came to do the will of God, that is, to provide an effective sacrifice.
The passing away of the old is indicated by the statement that God had no pleasure in the sacrifices offered by the law. The establishment of the new is indicated by the statement that Christ did the will of God in providing the true sacrifice. Compare on ch. 8:13.
The fact that the old system was obsolete was a difficult point for the Hebrew Christians to grasp. The author of Hebrews is attempting to prove to them that this was predicted in the OT, the writings held sacred by those who lived under the old system.
Heb 10:10 And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.
We are made holy.
The Greek emphasizes the thought that we were sanctified and now stand in a state of sanctification. Sanctification is here viewed, not from the aspect of a continual process (for which, see on Rom. 6:19), but in terms of the original change from sin to holiness, and as a continuation in that state. This meaning is found elsewhere. Thus Paul, addressing the Corinthian believers, speaks of “them that are sanctified in Christ Jesus” (see on 1 Cor. 1:2). He also reminds them that they “are sanctified,” literally, “were sanctified” (1 Cor. 6:11).
Body of Jesus Christ.
Here is the application the author makes of the passage “but a body hast thou prepared me” (see on v. 5). Christ took a human body, which body was offered (cf. on ch. 2:14). Through the offering of this body men obtained sanctification. Jesus Christ was “made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor. 1:30). Once for all.
There was no need to have the sacrifice repeated. It accomplished the needed cleansing for sin (ch. 9:14). It was not, like the sacrifices of the law, a mere shadow.
Heb 10:11 Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins.
Stands.
There seems to be a special emphasis on this word. It signifies an unfinished task. By contrast Christ “sat down” (v. 12), signifying that His work, as far as His sacrifice was concerned, was complete. The continuous nature of the priestly sacrifices is further emphasized by the words “daily” and “oftentimes.” Take away sins. See on v. 4.
Heb 10:12 But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God,
The benefits of that one sacrifice were of permanent value.
Sat down.
Signifying a completed task (see on v. 11). Right hand of God.
Heb 10:13 and since that time he waits for his enemies to be made his footstool.
Christ is here represented as waiting for the moment of final triumph over all His enemies. An allusion to Ps. 110:1 (see on Heb. 1:13; cf. on 1 Cor. 15:24–28).
Heb 10:14 For by one sacrifice he has made perfect forever those who are being made holy.
This thought is repeatedly emphasized (see on vs. 10, 12).
Made perfect.
The one sacrifice of Christ accomplished that which the continual sacrifices of the priests could not, for they could not purge the conscience (see on chs. 9:9, 14; 10:2).
When the sinner accepts by faith the benefits of that one sacrifice, he is accepted in the Beloved, being counted as perfect, because Christ his substitute stands in his place
Perfect for ever. Gr. eis to diēnekes (see on v. 1). The meaning is not that the man once saved cannot fall from grace, for the author of Hebrews has already denied such a proposition (see on ch. 6:4–6). The emphasis is on the continued efficacy of the one sacrifice of Christ (cf. on ch. 10:10, 12). Heb 10:15 The Holy Spirit also testifies to us about this. First he says:
The testimony of Scripture is here presented as the witness of the Holy Spirit (see on 2 Peter 1:21).
First, he says.
The simplest explanation seems to be to regard vs. 15, 16 as the statement referred to by the phrase “after that he had said before.” Then v. 17 becomes the conclusion of the sentence. If we supply some words like “then he says” to introduce v. 17, the suggested relationship becomes clear. The emphasis of the passage is upon the forgiveness of sins (vs. 17, 18). Verse 16 is introduced simply to show that it is the new covenant that provides this glorious benefit.
Heb 10:16 “This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.”
Heb 10:17 Then he adds: “Their sins and lawless acts I will remember no more.”
Remember no more. See on ch. 8:12.
Now sins could be forgotten for the sacrifice for them had been made, which fact was not true under the old covenant (see on ch. 10:2).
Heb 10:18 And where these have been forgiven, sacrifice for sin is no longer necessary.
Heb 10:19 Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus,
A new section begins here. The writer sums up briefly what he has established, namely, that through Jesus Christ we have direct access to God, and draws practical lessons for the Hebrew Christians. This practical section continues from here to the end of the epistle.
Brothers and sisters.
This is the first time this form of address appears since ch. 3:12.
Confidence. Gr. parrēsia, “outspokenness,” “frankness,” “plainness of speech,” “courage,” “boldness,” “fearlessness.”
To enter the most holy place.
Under the old covenant this had been the privilege of only the high priest, and that only once a year (ch. 9:7, 25). Now every believer has free access.
By the blood of Jesus.
Not as the earthly high priest, with the blood of animals, which could not take away sins (v. 4), but by the blood of the efficacious, once-for-all, sacrifice of Christ.
Heb 10:20 by a new and living way opened for us through the curtain, that is, his body,
It was new in the sense that it had not previously existed. The old covenant had not provided such a way. It is also new in the sense that it is always fresh—always efficacious.
Living way.
Christ “ever lives to make intercession for us” (ch. 7:25). The new way centres in a person who is alive forevermore. He is the “way, the truth, and the life” (John 14:6). All this is in contrast with the dead sacrifices offered under the old covenant.
Opened the way. Gr. Egkainizō, by the death of Christ.
Through the curtain. Gr. katapetasma (see on ch. 6:19). veil” seems here to be used in the sense of that which hides the divine presence. This interpretation of the word seems to be more in harmony with the symbolism of the veil, the curtain in ch. 6:19, also with the significance of the rending of the veil at the time of the crucifixion of Christ (see on Matt. 27:51). That rending signified not only that the sacrificial system was at an end but also that “a new and living way is prepared”.
His flesh. “Flesh” here designates the humanity of Jesus (cf. ch. 5:7). The term would comprehend all that was involved in Christ’s first advent to this earth, including His sacrificial death. The question to be answered is this, Does “flesh” stand in apposition with “veil” or with “way”? Grammatically in the Greek either connection is possible, although the second appears more natural. However, the interpretation of the passage is simpler with the former connection. There are commentators on both sides. If “flesh” stands in apposition with “way,” then Christ’s incarnation, life, and death are represented as the way through the veil to the presence of God. Verse 20 is then simply an amplification of v. 19, where the “blood of Jesus” is represented as how we have entrance into the “holiest.”
If “flesh” stands in apposition with “veil” then the meaning is that Christ’s passing through the experience of incarnation made possible our entrance into the “holiest” (v. 19). There is no problem with this interpretation if it is not pressed too far.
Further points of comparison between “flesh” and “veil” must be avoided, such as that Christ, having passed through His humanity, no longer possesses His human nature (see on John 1:14), or that Christ’s humanity in any sense acted as a barrier separating men from access to God. Whatever the specific meaning of this text, the general significance is clear. Most of the difficulties in this passage are the result of reading into it more than the writer intended to say.
It might be well to note that this is one of several passages where the writer of Hebrews gives special emphasis to the thought that through Christ Jesus man has direct access to God. This seems to be the central thought of the whole message of the book of Hebrews. Because of the sacrifice of Christ in our behalf a curtain no longer exists between us and our God.
Our hope enters “into that within the veil; whither the forerunner is for us entered, even Jesus” (ch. 6:19, 20). “Christ is not entered into the holy places made with hands, … but into heaven itself, now to appear in the presence of God for us” (ch. 9:24).
The writer of Hebrews seeks to establish the superiority of the heavenly service of our Lord over the earthly service conducted by earthly priests. He cites as one of the best proofs of this, the glorious fact that there is no longer a veil, a barrier, between us and our God. See Additional Note at end of chapter. See on Ex. 25:9; Dan 8:14.
Heb 10:21 and since we have a great priest over the house of God,
Here the writer reaffirms the theme of the book of Hebrews, the priesthood of Christ in the heavenly sanctuary. See on chs. 2:17; 4:14. House of God.
That is, the church (see on ch. 3:3–6).
Heb 10:22 let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.
It is not enough to believe in Christ and His priestly ministry in the courts above. The sincere believer will make use of the facilities Heaven has so graciously provided by which he may “obtain mercy, and find grace to help in time of need” (see on ch. 4:16).
To “draw near” implies intimate communion and fellowship. A sincere heart. This is the first of four qualifications set forth which those who would benefit by the saving merits of our great High Priest must meet.
He who draws near with a “sincere heart” does so in all sincerity, without hypocrisy or reservations of any kind. Compare the “perfect heart” of Isa. 38:3.
Full assurance. Those who “draw near” must do so with unwavering faith in the power of Christ to cleanse the soul from sin and to impart grace to live above sin. Doubt and unbelief rob a person of the capacity to appropriate the saving merits of the Saviour. The importance of faith to a living Christian experience constitutes the theme of chs. 10:38 to 11:40.
Faith brings. Gr. pistis (see on ch. 11:1).
Hearts sprinkled. Anciently, the sprinkling of such things as persons and the clothing they wore represented dedication to sacred service (see Lev. 8:30; etc.). The old covenant was ratified, or confirmed, by the sprinkling of blood (Heb. 9:19).
In a similar manner, he who draws near to Christ will heartily accept the provisions of the new covenant and will dedicate himself to the new way of life provided by that covenant.
Guilty conscience. Here equivalent to the “old man” of Rom. 6:6; Eph. 4:22; Col. 3:9. A new heart has replaced the old, and the earthly desires that formerly motivated the life have been abandoned. The mind and love of Christ are now in control (see on 2 Cor. 5:14; Phil. 2:5).
Bodies washed. There is outward evidence testifying to the inward transformation that has taken place. The rite of baptism proclaims to all men the intention of each candidate to enter the privileges and to accept the responsibilities that follow upon conversion.
Concerning the significance of the rite of baptism see on Rom. 6:3–6.
Pure water.
In the physical world water is an important and valuable cleansing agent, and it is a fitting symbol of the cleansing of the life from sin.
Heb 10:23 Let us hold unswervingly to the hope we profess, for he who promised is faithful.
Again and again Christ and the NT writers stress the importance of endurance and perseverance (see Matt. 10:22; 24:13; Col. 1:23; etc.). There is danger that those who have entered upon the new life in Christ will become “weary in well doing” (Gal. 6:9), that they will relax their hold upon the eternal verities of God’s Word. See on Heb. 3:6.
Faithful. That is, God is faithful in keeping His promises—of deliverance from Egypt and entrance into Canaan, and of deliverance from sin and entrance into the blessings of salvation in Christ Jesus. Since God is faithful and does not waver in fulfilling His promises, we should be faithful and not waver in accepting them.
The faithfulness of Christ as our great High Priest is stressed in ch. 3:2, 5, 6. He promised.
The writer doubtless thinks back to the promises made to Abraham and his descendants with respect to the land of Canaan (see on Gen. 15:18; Heb. 4:1), but the promise of salvation through Jesus Christ is uppermost in his mind (cf. John 3:16; see on Matt. 1:21).
Heb 10:24 And let us consider how we may spur one another on toward love and good deeds,
Let us consider.
This is an application of the great principle of love toward one’s fellow men, which is reflected in the second table of the Decalogue (see on Matt. 5:43, 44; 22:39).
Sincere concern for the temporal and eternal welfare of others is the measure by which Heaven determines the sincerity of a man’s professed love for God (see on 1 John 2:9–11; 3:10, 14).
Love.
See on Matt. 5:43, 44. Good works. That is, love in action, love expressed in deeds of kindness and mercy. We encourage others to be kind and considerate by being kind and considerate ourselves. Such an example is irresistible. See on James 1:27; 2:18.
Heb 10:25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.
The writer here refers to Christian gatherings for the purpose of worship and mutual encouragement, which in NT times were commonly held in the homes of believers.
As some.
Or, “the custom of some.” Apparently, some were neglecting to fellowship with their brethren in seasons of worship and devotion, to their own detriment. In so doing they were living in contravention of the counsel of v. 24 to encourage their fellow believers in love and good works.
In view of the political situation prevailing at the time the book of Hebrews was written, some may have absented themselves from fear of incurring governmental displeasure and possibly civil penalties. Others remained absent from religious services because of carelessness and indifference (see vs. 26, 27).
Encourage. Words of exhortation would encourage others to “hold fast” their “faith without wavering” (v. 23). Those who are firmly established in the faith should never forget that some of their fellow believers, whose opportunity for the development of Christian character may have been less favorable, may be passing through doubt and discouragement. “A word in season to him that is weary” (Isa. 50:4) may be the means, in God’s providence, of converting a “sinner from the error of his way,” of saving his “soul from death,” and of hiding “a multitude of sins” (James 5:20).
All the more.
As trouble, difficulty, and persecution should increase, mutual exhortation and encouragement would prove to be of even greater benefit. The danger to personal safety that might be incurred by attending public worship would be far outweighed by the courage and strength that result from Christian fellowship.
The Day. Reference here is to the day “of judgment and fiery indignation” (v. 27), the day when “he that shall come will come” (v. 37).
See the day approaching.
Doubtless points back to the admonition of our Lord in response to the disciples’ question, “When shall these things be? and what shall be the sign of thy coming, and of the end of the world?” (Matt. 24:3). The disciples’ question and our Lord’s reply alike encompass both the destruction of Jerusalem in A.D. 70 and the end of the world (see on Matt. 24:3).
Since the book of Hebrews was doubtless written but a short time prior to the year A.D. 70, it is not improbable that the writer looked forward also to the fateful events of that year.
However, as the context makes evident (see especially Heb. 10:27, 37), he is thinking primarily of the second coming of Christ.
Heb 10:26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left,
Sin wilfully. That is, continue to sin willfully, as the form of the Greek verb indicates. As the context makes evident (see v. 29), reference here is not to single acts of sin committed in the full knowledge of their heinous character, but to the attitude of mind that prevails when a person deliberately renounces Christ, refuses salvation, and rejects the Holy Spirit. This is deliberate, persistent, defiant sin. It is a considered reversal of the former decision to accept salvation in Christ and to yield one’s heart and life to Him.
It is premeditated apostasy, and leads to the unpardonable sin (see on Matt. 12:31, 32). It is a continuing state of revolt against God.
After we have received the knowledge.
To be sure, all sinners are in a state of revolt against God (see on Rom. 8:7). But, as Paul explained to the Athenians, before sinners have received the knowledge of the truth God winks at their ignorance (Acts 17:30). Before the light of truth shines into men’s hearts God does not hold them accountable for the darkness that prevails there (see John 15:22; cf. Eze. 3:18–21; 18:2–32; 33:12–20; Luke 23:34; 1 Tim. 1:13). God loves sinners, and, indeed, sent His Son to save them (see on John 1:4, 5, 9–12; 3:16; cf. Matt. 9:13). But when light comes and men choose darkness instead, they stand self-condemned before God (John 3:19), and “there remaineth no more sacrifice for [their] sins” (Heb. 10:26; cf. James 4:17).
Received knowledge. Gr. epignōsis, “full knowledge.” The persons referred to are fully aware of the results of the course of action they have chosen.
Truth. That is, the “truth” about the love of God the Father for sinners as revealed in the plan of salvation and the gift of His Son (see ch. 2:1–3).
No sacrifice.
The Mosaic law prescribed death—not sacrifice—for confirmed and obdurate apostates (see on v. 28). Such were Nadab and Abihu (see Lev. 10:1–5), and Korah, Dathan, and Abiram and the 250 men associated with them (see Num. 16:1 35).
For such person’s sacrifices would have been unacceptable to the Lord, for sacrifices were of value only to the extent that they represented repentant hearts.
Heb 10:27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.
Judgment. Gr. krisis, the act of executing judgment, here the final judgment, as the additional expression “fearful” makes evident (see on Acts 17:31; Heb. 9:27).
Raging fire.
Reference is to the intensity of the fire, not to the divine attitude that finds expression in the fire (see on Rom. 1:18).
Consume. That is, the deliberate, confirmed sinners of v. 26.
Heb 10:28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.
Rejected. Gr. atheteō, “to refuse to recognize,” “to nullify.” Those who “despised Moses’ law” did so by living in open violation of its precepts. They flouted the authority of the law and challenged its jurisdiction over them. Law of Moses.
Here referring to the entire legal code promulgated by Moses under divine direction, particularly as recorded in the book of Deuteronomy (see Deut. 31:24 26).
Died without mercy.
There was no appeal. There was no higher court to extend mercy. There was no escape from the penalty the law prescribed. Avowed apostates must die lest their influence contaminate others.
On the testimony.
Two or three witnesses. In case of serious crime, such as murder, Moses stipulated that at least two witnesses must agree on the essential details before a verdict of guilty could be pronounced (Deut. 17:6; cf. on Matt. 26:60).
This merciful and wise provision tended to discourage false accusations and to assure justice. The same principle is valid today.
Heb 10:29 How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?
The most severe penalty possible under the law of Moses was death. It deprived a man of the remainder of his natural life. But the “fiery indignation, which shall devour the adversaries” of the Lord (v. 27) on the last day, will deprive men of eternal life.
There is a resurrection from the first death but not from the second, and the second death is, accordingly, a “much sorer punishment.”
Suppose ye? In the form of a question the truth here stated is much more emphatic than it otherwise would be.
More severly. That is, by the great Judge of the universe. Trodden under foot. That is, as a deliberate act of contempt (cf. Matt. 7:6). Those here referred to not only reject Christ’s offer of mercy but spare no pains to let it be known that they despise His offer.
Blood of the covenant.
That is, the blood of Christ, by which the provisions of the new covenant are made operative (see ch. 9:11–26). The apostate here referred to had at one time professed to accept salvation through the atoning grace of Christ. He had once professed to appreciate that which he now despised, and thereby bore unwitting testimony to the fact that his present attitude was not based on ignorance.
An unholy thing. Literally, “common.”
The man who rejects God’s love does not appreciate the supreme value of that gift. Contrast this man’s attitude with that of the pearl merchant (see Matt. 13:45, 46) and of the man who discovered treasure hidden in a field (v. 44).
The persistent refusal to heed the promptings of the Holy Spirit reflects contempt for them. Concerning the various ways by which men may insult the Holy Spirit and commit the unpardonable sin see on Matt. 12:31, 32; Eph. 4:30.
Spirit of grace.
That is, the Spirit through whose agency the grace of Christ is applied to each repentant sinner.
Heb 10:30 For we know him who said, “It is mine to avenge; I will repay,” and again, “The Lord will judge his people.”
Vengeance.
The quotation is from Deut. 32:35. For comment see on Rom. 12:19. I will recompense. God will “render to every man according to his deeds” (Rom. 2:5 10; cf. Rev. 22:12). In the great final day of judgment those who have despised God’s mercy and insulted His Spirit need expect no mercy.
Their just dues will be paid in full. Shall judge. A citation from Deut. 32:36, which repeats the thought of v. 35.
Heb 10:31 It is a dreadful thing to fall into the hands of the living God.
The dread that overtakes sinners when ushered into the presence of a righteous God is awful to imagine (cf. Rev. 6:14–17). How much more terrible it will be to go through that experience!
Fall into the hands.
Many forget that although God is, indeed, “merciful and gracious,” nevertheless He “will by no means clear the guilty” (Ex. 34:6, 7). Those who despise God’s mercy should never forget that “whatsoever a man soweth, that shall he also reap” (Gal. 6:7).
The living God.
God lives! His warnings of retribution are not to be taken as idle threats, such as those made in the name of a heathen deity, which is but wood or stone (see Isa. 37:19).
Heb 10:32 Remember those earlier days after you had received the light, when you endured in a great conflict full of suffering.
The writer again addresses his readers directly. They may understand what he means by reflecting on their own experience as Christians.
The former days.
That is, the experiences that came to them soon after conversion. The first intended readers of the book of Hebrews were Jews. As numerous passages in the book of Acts reveal, nonbelieving Jews, from the very first, persecuted their brethren who accepted Christianity.
After you received the light.
That is, by the light of the gospel.
Endured.
Those to whom the writer addresses himself had patiently borne persecution and hardship in the past; why should they become fainthearted now?
Conflict. Gr. athlēsis, “contest,” “struggle,” Having endured “a great fight,” they should be well prepared to face the afflictions of the present. The nature of this “fight of afflictions” is explained further in vs. 33, 34.
Heb 10:33 Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated.
Even when not persecuted directly themselves they had been ready to share the “reproaches and afflictions” to which their brothers were subjected. The following verse cites a specific example of their companionship in suffering.
Heb 10:34 You suffered along with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.
Heb 10:35 So do not throw away your confidence; it will be richly rewarded.
As some were apparently doing (see v. 25). To “cast not away” is the same as to “hold fast” (v. 23). See on Matt. 24:13; Heb. 3:14.
Confidence. Gr. parresia (see on ch. 3:6).
Rewarded. The “reward” of faithfulness is eternal life (see on Rom. 2:6, 7). Heb 10:36 You need to persevere so that when you have done the will of God, you will receive what he has promised.
Perseverance. Despite weariness, discouragement, and obstacles that may block the way. Christian receives “the promise” after having “done the will of God.” In the book of Hebrews “the promise” refers particularly to what is spoken of as God’s “rest” and as an “eternal inheritance” (chs. 4:1; 9:15; cf. ch. 11:13).
Heb 10:37 For, “In just a little while, he who is coming will come and will not delay.”
God’s promises may seem long delayed, but eventually they are sure of fulfillment.
Heb 10:38 And, “But my righteous one will live by faith. And I take no pleasure in the one who shrinks back.”
The first part of the verse is quoted from Hab. 2:4 (see comment there and on Rom. 1:17; cf. Gal. 3:11).
Here, “the just” are to “live by faith” while awaiting the promised coming of Christ. By faith they are to endure patiently the troublous times that precede His advent.
Shrinks back. That is, cast away his confidence (see v. 35).
No pleasure. Those who “draw back” from the pathway of faith can never expect to hear the words, “Well done, thou good and faithful servant: … enter thou into the joy of thy lord” (Matt. 25:21).
Heb 10:39 But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved.
Tactfully, the writer includes all of his readers in the group that will “live by faith” (v. 38). The admonition of vs. 23–36 implies that some of them were in danger of drawing “back unto perdition.” But the writer now banishes the thought that any of them will do so. Perdition. That is, final destruction (see on John 17:12). Saving. Gr. peripoiēsis, “reserving,” “acquiring,” “preserving.” See on Eph. 1:14 where peripoiēsis is translated “purchased possession.” ADDITIONAL
NOTE ON CHAPTER 10 4
The Bible makes repeated statements concerning the great plan that God devised for the salvation of men, a plan that finds its centre and circumference in the sacrifice of our Lord on Calvary and His ministry in heaven above for us.
When God called out for Himself a chosen people, one of His first revelations to them was regarding the plan of salvation. God instructed Moses to build Him a sanctuary that He might dwell among them (see on Ex. 25:8). This sanctuary was divided into two apartments (see on Ex. 26:31–37), in each of which certain furniture was placed. In the first apartment, containing the table of showbread, the seven-branched candlestick, and the altar of incense, certain services were conducted daily.
In the second apartment, containing the ark of the covenant, a service was conducted only on the climactic day of the yearly cycle, the Day of Atonement.
In connection with the services in both apartments animal sacrifices were offered—blood was poured out. This sanctuary was made according to a “pattern” that was shown to Moses “in the mount” (Ex. 25:40; see on 25:9; Acts 7:44).
In heaven above is found the original of which the earthly sanctuary is a “shadow” (see on Heb. 8:5; 9:23). John the revelator, to whom were given repeated prophetic glimpses of heaven, speaks of “the temple of the tabernacle of the testimony in heaven” (see on Rev. 15:5). In that “temple” he saw the “ark” (ch. 11:19). He also saw in heavenly vision the altar of incense (see on ch. 8:3).
Paul, the writer of Hebrews, speaks of our “High Priest” in heaven (see Heb. 3:1; 9:24), who has offered, once for all, the sacrifice of Himself, pouring out His blood in behalf of penitent sinners (see on chs. 9:24–26; 10:12). From these and other passages that might be cited it is evident that the earthly sanctuary, with its two apartments, and its cycle of services, is a “shadow,” or outline, of the work of Christ for sinners on Calvary and in heaven above. Indeed, we probably can speak with more certainly regarding the sanctuary service than we can regarding almost any other aspect of God’s ways toward man, for there is actually presented before us, as adequately as earthly symbols can do so, the great original in heaven.
From what may be known of the earthly we can draw certain conclusions regarding the heavenly. As the earthly service could not begin until the priest had an offering to sacrifice, so Christ began His work as our High Priest in the heavenly sanctuary following the offering of Himself. As the earthly sanctuary service had two phases, represented by two apartments, even so the heavenly has two phases. And as the earthly service was in terms of the first phase until the climatic Day of Atonement, even so the heavenly service was in terms of the first phase until that time, near the close of earth’s history, when our great High Priest entered upon the second phase of His priestly ministry.
The prophecy of Dan. 8:14 (see comment there), taken together with 9:25, shows that He began that second phase in 1844. However, as noted in the comment on Ex. 25:9, it is futile to speculate as to the dimensions, exact appearance, or precise arrangements of the heavenly sanctuary, for “no earthly structure could represent its vastness and its glory”.
Man is “in the image of God” (Gen. 1:27), yet only Christ is “the express image of his person” (Heb. 1:3). The earthly sanctuary was patterned after that in heaven to the extent that it was a vivid representation of the various aspects of Christ’s ministry on behalf of fallen man.
We may rightly speak of the “holy place” and the “most holy place” of the heavenly sanctuary, for thus we employ the language and symbols of the earthly sanctuary (Ex. 26:33, 34) to understand, as best we can, the truth regarding the heavenly sanctuary.
But we should not permit any finite perplexity in visualizing a heavenly sanctuary on the order of the earthly, to blur in our minds the great truths taught by that earthly “shadow,” one of which is that Christ’s ministry for us is carried on in two phases, or “two great divisions”
This truth is vital to a proper understanding of the work of our great High Priest. For a more extended discussion of this truth the reader is invited to see the comments on the texts cited. The epistle of Hebrews discusses the work of Christ as our High Priest. In certain instances, for example ch. 9, Paul speaks of the two apartments of the earthly tabernacle and makes a certain application to Christ’s ministry in heaven. Hence, this book has sometimes been the centre of theological discussion as to the interpretation of Paul’s words on the matter, particularly as to whether he teaches that there are two apartments in the heavenly sanctuary—or “two great divisions” to Christ’s priestly ministry.
Christ’s heavenly ministry is carried on in “two great divisions,” or, to borrow Scripture symbolism, in the “holy” and then the “most holy place” of the heavenly sanctuary (see especially on Ex. 25:9; Dan. 8:14); but that the book of Hebrews is hardly the place for a definitive presentation of the matter.
In NT times the Hebrew Christians were greatly troubled with the problem of how to relate themselves to the earthly sanctuary service that they and their fathers before them for fifteen hundred years had considered to be the centre and the circumference of true religious life.
Paul seeks to show, by a series of parallels and contrasts, that the earthly sanctuary no longer should claim their loyalty and devotion, because now God has set up that of which the earthly was never more than a “shadow”. For example, the writer of Hebrews speaks of the deathless priest in heaven compared with the dying priests on earth (see on Heb. 7:23, 24, 28), of the priceless sacrifice of Christ Himself contrasted with the sacrifice of animals (see on chs. 9:11–14, 23–26; 10:11–14), and comes to the grand conclusion that now there is a “more excellent ministry” (see on ch. 8:6) available for the child of God.
We need no longer appeal to earthly priests to present before God our plea for forgiveness. We, ourselves, can now come boldly and directly to the throne of grace by virtue of our great High Priest in heaven (see on chs. 4:14–16; 10:19–22).
Paul had to establish this prime truth of the vast superiority of the heavenly sanctuary to persuade Jewish Christians to turn their eyes forever from earthly priests and an earthly sanctuary to a heavenly priest and a heavenly sanctuary. On this truth Paul focuses his impassioned argument regarding the sanctuary.
If Paul’s declarations in Hebrews are placed alongside other Bible passages, which deal more particularly with the “two great divisions” of the sanctuary service, there stands forth a well-rounded scriptural picture as to both the nature and the pre-eminence of Christ’s high-priestly ministry for us.