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Hebrews 10:18
Verse
Context
Sermons
Richard Wurmbrand
Peet Botha
A.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Now where remission of these is - In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin. "If," says Dr. Macknight, "after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, Heb 10:14, the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, Heb 9:25, Heb 9:26, that if Christ offered himself often, he must often have suffered since the foundation of the world." Let him disprove this who can.
Jamieson-Fausset-Brown Bible Commentary
where remission of these is--as there is under the Gospel covenant (Heb 10:17). "Here ends the finale (Heb. 10:1-18) of the great tripartite arrangement (Heb. 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, Heb. 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, Heb. 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb. 9:13-10:18; the first half of this last portion [Heb. 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, Heb. 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [DELITZSCH in ALFORD].
John Gill Bible Commentary
Having therefore, brethren,.... As they were to the apostle, in a natural and civil sense, being Hebrews, as well as in a spiritual relation, being believers in Christ; which is observed, to testify his affection to them, and to engage their regard to the duties hereafter urged, particularly brotherly love, and to signify their common and equal right to the privilege next mentioned, which is boldness to enter into the holiest by the blood of Jesus: the place saints have boldness to enter into is heaven, called "the holiest", in reference to the holy of holies, in the tabernacle; which was a type of it, for the sacredness and invisibility of it, and for what was in it, went into it, or was brought thither; as the Shechinah, or divine Majesty, which resided there; the high priest who went into it once a year; the blood of sacrifices which was carried into it; the sweet incense; the ark of the testimony, in which was the law; and the mercy seat; all which were typical of Christ, his person, blood, sacrifice, righteousness, intercession, and the grace and mercy which come through him. Heaven was symbolically shut by the sin of man, when he was drove out of the garden of Eden; it was typically opened by the entrance of the high priest into the holy of holies, on the day of atonement; Christ has in person entered into it by his blood, and opened the way for his people; and believers in him may "enter" now, and they do, when they exercise grace on him, who is there, and when they come and present their prayers and praises to God by him; and they have now an actual right to enter into the place itself, and will hereafter enter in person: and the manner of their present entrance is, "with boldness"; which signifies their right unto it, the liberty granted them by God, and the liberty which they sometimes have in their own souls, and great courage and intrepidity of mind; which arises from a sense of remission of sins, as may be concluded from the connection of these words with the preceding; and is found to be true by experience; and such boldness is consistent with reverence, humility, and submission. The way of entrance is "by the blood of Jesus"; and which gives both entrance and boldness; for hereby sin is removed both from the sight of God, and the conscience of the believer; peace is made with God, and spoken to him; pardon is procured, law and justice satisfied, and neither to be feared, and the everlasting covenant confirmed.
Tyndale Open Study Notes
10:18 The logical conclusion when sins have been forgiven—that is, when sins have been taken away completely and permanently (10:1-4, 11)—is that there is no need to offer any more sacrifices. Thus, the superior sacrifice of Christ has made the entire sacrificial system of the old covenant obsolete.
Hebrews 10:18
Christ’s Perfect Sacrifice
17Then He adds: “Their sins and lawless acts I will remember no more.”18And where these have been forgiven, an offering for sin is no longer needed.
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- Commentary
Changed From Glory to Glory
By Richard Wurmbrand1.8K56:02GloryMAT 9:2LUK 7:47JHN 1:29ACT 13:38ROM 5:8HEB 10:181JN 1:9In this sermon, the pastor shares a personal experience of visiting a saloon with his wife. The owner of the saloon is grateful to the pastor for saving his life and offers them free drinks. The pastor takes this opportunity to share the story of Jesus Christ, his birth, life, crucifixion, resurrection, and his promise to return for those who love him. He then tells a symbolic story of a boy who is rejected by a girl but returns years later and is accepted. The pastor relates this story to the narrow gate of heaven and emphasizes the importance of being able to answer when asked, "Who is there?" by saying that we have been changed into the likeness of Christ and have become one with him.
Christian Maturity
By Peet Botha1.4K1:15:48MaturityHEB 1:1HEB 2:3HEB 3:1HEB 4:1HEB 9:11HEB 9:24HEB 10:18In this sermon, the speaker addresses the concern among some Christians that Jesus Christ has not yet returned. He emphasizes the importance of remaining steadfast in their faith and not turning back to Judaism. The speaker highlights the need to combine knowledge of Christ with personal faith in order to truly experience salvation. He urges the audience to fix their thoughts on Jesus, the apostle and high priest, and to continue growing in their understanding of Christ and repentance from sinful acts.
Christ's Unique Sacrifice
By A.W. Tozer0Understanding ForgivenessThe Finality of Christ's SacrificeHEB 10:10HEB 10:14HEB 10:18A.W. Tozer emphasizes the uniqueness and finality of Christ's sacrifice, contrasting it with the Catholic practice of the Mass, which he argues erroneously suggests a perpetual sacrifice. He highlights that the New Testament clearly states that Christ's sacrifice was a once-for-all act, which cannot be repeated, as evidenced in Hebrews. Tozer points out that while priests may offer sacrifices daily, they cannot take away sins, whereas Christ's singular offering has perfected believers forever. He asserts that true forgiveness means there is no longer a need for any further sacrifice for sin.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Now where remission of these is - In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin. "If," says Dr. Macknight, "after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, Heb 10:14, the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, Heb 9:25, Heb 9:26, that if Christ offered himself often, he must often have suffered since the foundation of the world." Let him disprove this who can.
Jamieson-Fausset-Brown Bible Commentary
where remission of these is--as there is under the Gospel covenant (Heb 10:17). "Here ends the finale (Heb. 10:1-18) of the great tripartite arrangement (Heb. 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, Heb. 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, Heb. 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb. 9:13-10:18; the first half of this last portion [Heb. 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, Heb. 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [DELITZSCH in ALFORD].
John Gill Bible Commentary
Having therefore, brethren,.... As they were to the apostle, in a natural and civil sense, being Hebrews, as well as in a spiritual relation, being believers in Christ; which is observed, to testify his affection to them, and to engage their regard to the duties hereafter urged, particularly brotherly love, and to signify their common and equal right to the privilege next mentioned, which is boldness to enter into the holiest by the blood of Jesus: the place saints have boldness to enter into is heaven, called "the holiest", in reference to the holy of holies, in the tabernacle; which was a type of it, for the sacredness and invisibility of it, and for what was in it, went into it, or was brought thither; as the Shechinah, or divine Majesty, which resided there; the high priest who went into it once a year; the blood of sacrifices which was carried into it; the sweet incense; the ark of the testimony, in which was the law; and the mercy seat; all which were typical of Christ, his person, blood, sacrifice, righteousness, intercession, and the grace and mercy which come through him. Heaven was symbolically shut by the sin of man, when he was drove out of the garden of Eden; it was typically opened by the entrance of the high priest into the holy of holies, on the day of atonement; Christ has in person entered into it by his blood, and opened the way for his people; and believers in him may "enter" now, and they do, when they exercise grace on him, who is there, and when they come and present their prayers and praises to God by him; and they have now an actual right to enter into the place itself, and will hereafter enter in person: and the manner of their present entrance is, "with boldness"; which signifies their right unto it, the liberty granted them by God, and the liberty which they sometimes have in their own souls, and great courage and intrepidity of mind; which arises from a sense of remission of sins, as may be concluded from the connection of these words with the preceding; and is found to be true by experience; and such boldness is consistent with reverence, humility, and submission. The way of entrance is "by the blood of Jesus"; and which gives both entrance and boldness; for hereby sin is removed both from the sight of God, and the conscience of the believer; peace is made with God, and spoken to him; pardon is procured, law and justice satisfied, and neither to be feared, and the everlasting covenant confirmed.
Tyndale Open Study Notes
10:18 The logical conclusion when sins have been forgiven—that is, when sins have been taken away completely and permanently (10:1-4, 11)—is that there is no need to offer any more sacrifices. Thus, the superior sacrifice of Christ has made the entire sacrificial system of the old covenant obsolete.