Hebrews 10

Robert Milligan Commentary On Hebrews 10THE UTTER MORAL OF THE Hebrews 10:1-4 Hebrews 10:1 —For the law having a shadow, etc.— In this and the next fol­lowing paragraph, we have, as Alford justly observes, the leading thoughts of the whole section brought “ together in one grand finale, just as in the finale of a piece of music, all the hitherto scat­tered elements are united in one effective whole.” But it is not a mere summary of the thoughts and arguments of the section, that is here presented. New thoughts are introduced, and others are set forth in a fuller and more attractive light. In the last para­graph, for instance, it is fairly implied though not categorically ex­pressed, that the blood of Christ and that alone “ cleanses from all sin.” This thought the Apostle now proceeds to amplify and illus­trate still further, by showing in the first place the utter insuffi­ciency of the Levitical sacrifices. That they had no power to take away sin, he argues from the nature of the sacrifices themselves and the character of the services that were rendered under the Old Covenant. For the Law, he says, having a mere shadow of the good things to come, and not the very image of the things, can never, with the same sacrifices which they offer year by year con­tinually, perfect those who draw near [to God, by means of them]. The word shadow (skia) is used here metaphorically to denote that the Law, as a religious institution, was but a faint out­line, a mere symbolical adumbration of the good things of the Kingdom of Christ.

And the word image (eikoi) means the true bodily shape which belongs to the things themselves; the essential form of the good things, in contrast with the shadowy representa­tion of them as given in the Law. In the Gospel, we have both the image (eikon) and the essence (hupostasis) : but in the Law we have nothing more than a mere unsubstantial shadow of them. And hence the Law had no power to take away sin; nor could it make any one perfect, except in a mere civil and symbolical sense.

Hebrews 10:2 —For then would they not have ceased to be offered?— If these bloody sacrifices had been really efficacious in taking away the sins of the people, there would of course have been no need of repeating them with reference to the same sins; because, as our au­thor says, the worshipers having been thoroughly cleansed once for all, would have no more consciousness of sins so forgiven. A debt that has been once fairly and fully cancelled, is not to be paid a second time. If a disease has been once thoroughly eradicated from the system, there is no further need of medicine. And just so, if a sin is once effectually blotted out, it is remembered no more.

Hebrews 10:3 —But in those sacrifices there is a remembrance again made of sins every year.— For special sins, the Law required special of­ferings. “ If any soul sin through ignorance,” said God to Moses, “ then he shall bring a she-goat of the first year for a sin-offering. And the Priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him.” (Numbers 15:27-28.) See also Leviticus 4:3 Leviticus 4:14 Leviticus 4:23 Leviticus 4:28. Besides these special of­ferings, others were offered daily (Exodus 29:38-46) ; weekly (Numbers 28:9-10) ; monthly (Numbers 28:11-15) ; and yearly at each of the three great festivals (Leviticus 23). But nevertheless on the tenth day of the seventh month, all the sins of the past year were again called into remembrance; and an atonement was made, first for the sins of the Priests (Leviticus 16:11-14), and then for the sins of the people (Leviticus 16:15). Nor did even these sacrifices offered on the Day of Atonement, suffice to cover the sins of the worshipers, as any one may see from the following ordinance relating to the scape goat. “ And when he [Aaron] hath made an end of reconciling the Holy Place and the Tabernacle of the congregation, and the altar, he shall bring the live goat; and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities into a land not inhab­ited ; and he shall let go the goat in the wilderness.” (Lev. 16: 20­22.) Thus it appears that what all the sacrifices of the year could not accomplish, was symbolically effected by the goat, on whose in­nocent head were laid the sins of the nation for the whole of the preceding year, to be borne away by it into a land of separation: ‘‘ the Holy Spirit this signifying,” that in due time Christ would, in like manner, bear away on his own person all our sins into a state of everlasting oblivion. Hebrews 10:4 —For it is not possible, etc.— Why not? Who can fully and satisfactorily answer this question? The fact is clearly and cate­gorically stated by the Spirit that “ searches all things, yea even the deep things of God.” And some of the reasons are plain and obvi­ous enough. It may be alleged, for instance, that every sinner is under condemnation; and that something is necessary in order to his redemption. And, furthermore, it may be shown that the sin­ner has really nothing to offer as a ransom for his soul: “ for,” says God, “ every beast of the forest is mine, and the cattle upon a thou­sand hills.” (Psalms 50:10.) All this, and much more, may be truthfully urged in support of the Apostle’ s declaration. But until we can estimate aright the exceeding sinfulness of sin and the just claims of the Divine Government on the sinner, I am inclined to think that all our speculations on this matter must fall short of a true and full solution of the question.

It becomes us, therefore, to receive humbly and implicitly, as a matter of faith, what reaches far beyond the narrow limits of our speculative philosophy. That these sacrifices were of Divine appointment, is, of course, conceded by all who believe the Bible to be the inspired Word of God; and that they served to secure for the Israelites symbolical forgiveness, and, as a consequence of this, continued membership in the sym­bolical Church of the Old Covenant, is also equally obvious. But beyond this, they only served to direct the minds and hearts of the people to “ the Lamb of God that taketh away the sin of the world.”

THE ALL- OF THE ONE OF CHRIST SHOWN (1) IN ITS THE WILL OF GOD, AND (2) IN ITS FOR ALL THE , FREE, FULL, AND Hebrews 10:5-18 Hebrews 10:5 —Wherefore when he cometh into the world,— That is, since it is now manifest that the Levitical sacrifices had no power to take away sin, and since, therefore, a better sacrifice was needed for this purpose, Christ on coming into the world as God’ s chosen minister to redeem it, says :

Hebrews 10:5 —Sacrifice and offering thou wouldest not, etc.— This citation is from the fortieth Psalm, and has reference primarily to David as a type of Christ; and secondarily to Christ himself as the anti­type. See notes on 1:5. In the first part of this Psalm, David praises God for deliverance from his persecutors, as well as for many other tokens of Divine grace. And then with an earnest de­sire to serve God and to do his will, he says, Sacrifice and offering thou hast not desired; ears hast thou digged out for me: burnt- offering and sin-offering thou hast not asked. Then said I, Lo, I come [I bring myself as a sacrifice] (in the volume of the book it is written of me) ; to do thy will, O my God I have delighted, and thy Law is in the midst of my bowels. In this remarkable utter­ance of David, we have clearly set forth the utter insufficiency of the legal sacrifices to accomplish the will of God; and also Christ’ s purpose to do this by the sacrifice of himself.

The general meaning of the passage then is plain enough. But how is the Greek rendering of our text, “ a body hast thou pre­pared me,” to be reconciled with the Hebrew, “ ears hast thou digged out for me?” It will not do to say with some that our au­thor follows the Septuagint Version, without regard to the exact meaning of the passage. He never does this. When the Septua­gint expresses correctly the meaning of the original, he then com­monly quotes from it; otherwise, he either so modifies the render­ing as to make it correct, or he gives us a new translation of the Hebrew. Even in the few lines which are here cited, there are several slight departures from the Septuagint; but in the clause which we have now under consideration, he follows the Septuagint exactly; no doubt because it expresses exactly the mind of the Spirit.

But how is this? To the careless and superficial reader, there may at first seem to be no connection between digging out, or thor­oughly opening the ears of any one, and providing a body for him. But the thoughtful reader will at once see that, in the case of Christ, the two expressions are nearly equivalent, and that the lat­ter differs from the former chiefly in this: that it is rather more specific and expressive. To dig out the ears of a person means simply to make him a willing and obedient servant. (Ex. 21:6.) But in order to so qualify Christ as to make him a fit servant for the redemption of mankind, a body was absolutely necessary. Without this, there could have been no adequate sacrifice for sin, and without an adequate sacrifice, there could have been no suit­able atonement, and without an atonement, the claims of Divine Justice could not have been satisfied, and without this, the will of God could never have been accomplished in the redemption of mankind. The Greek, therefore, though not an exact translation of the Hebrew, is nevertheless in perfect harmony with it, plainly indicating that both come from the same fountain of Divine inspi­ration.

The only question of doubt, then, is simply this: Whence did the translators of the Septuagint obtain the specific idea which they have here so happily expressed? Or in other words, How came they to put such a construction on the original Hebrew? To me it seems most probable that they simply followed the current interpretation of the passage, as it had been explained by the an­cient prophets. See 1 Corinthians 14:1-4, and 1 Peter 1:10-12. Hebrews 10:6 —In burnt offerings, etc.—This is but an echo of the sentiment expressed in the preceding verse, making with it a sort of Hebrew parallelism, in which “ burnt offerings and sacrifices for sin” are made to correspond with sacrifices and offerings in general. Together, the two verses express with great emphasis the utter insufficiency of the Levitical sacrifices to accomplish the will of God in the redemption of mankind. For the law of the burnt offerings, see Leviticus 1:1-17, and for that of the sin offerings, see Leviticus 4:1-5 The former was so called because it was wholly consumed on the altar, but the latter received its name from its having always special reference to sin and to the sin-offering of Christ. The former was instituted immediately after the fall of man, and in con­nection with the meat offering it constituted an important part of the Patriarchal worship. But the sin offering was instituted after the giving of the Law. It is first mentioned in Exodus 24:14.

Hebrews 10:7 —Then said I, Lo, I come— The Septuagint rendering of this verse corresponds exactly with the Hebrew, and is as follows: Then said I, Lo, I come [to do thy will] : (in the volume of the book it is written of me) ; to do thy will, O my God, I have de­lighted. Our author, by omitting the latter part of the third clause, has changed in some measure the form of the whole verse, without affecting its meaning. He simply makes the phrase, “ to do thy will" in the third clause, depends directly on “ I come” in the first. The second clause is thrown in parenthetically.

It is manifestly David that speaks in the Psalm from which the Apostle makes this citation. But, as Delitzsch says, “ he speaks in typically ordered words which issue, as it were, from the very soul of the Antitype, the Anointed of the future, who will not only be the King of Israel, but also the Captain of their salvation, as well as of that of the whole world.— David speaks; but Christ, whose Spirit already dwells and works in David, and who will hereafter receive from David his human nature, now already speaks in him.” See notes on 1: 5.

Hebrews 10:7 —in the volume of the book it is written of me,— That is, in the roll or volume of the Law. “ Anciently,” says A. Clarke, “ books were written on skins and rolled up. Among the Romans they were called volumina from volvo, I roll: and the Pentateuch in the Jewish synagogues is still written in the same way. There were two wooden rollers; on one they rolled on, and from the other they rolled off, as they proceeded in the reading.” In the volume of the Pentateuch, which every king of Israel was required to transcribe and carry with him as a vade mecum (Deuteronomy 17:14-20), there is constant reference to Christ. Indeed, we may truly say of it, as John has said of the Apocalypse, “ The testimony of Jesus is the spirit of the prophecy.’ ’ (Revelation 19:10.) This testimony is given not only directly in such passages as Genesis 3:15 Genesis 22:17 Genesis 49:10; Deuteronomy 18:18; but also indirectly in all the types and shadows of the Old Covenant.

Hebrews 10:8 —Above when he said,— Our author now proceeds to explain and apply the foregoing prophecy, and for this purpose he quotes it again substantially in such a form as best serves to give point and energy to his argument. But in doing so, he wholly overlooks the type, and applies the words of the Psalm directly to Christ as their true and proper author. It is no longer David, but Christ himself who appears in front of the great drama of redemption, and who comes forward to do the will of God, by giving his own life for the salvation of the world. “ Above,” (that is in the former part of the quotation,) “ when he [Christ] saith, Sacrifices, and offerings, and whole burnt offerings, and offerings for sin, thou wouldest not, neither hadst pleasure therein; such as are offered according to the law.”

Hebrews 10:9 —Then said he, Lo, I come to do thy will— The reader will observe that in the preceding verse the Apostle has thrown to­gether all the various kinds of Levitical offerings, no doubt for the purpose of making the contrast between them and the one offering of Christ, as strong and as pointed as possible. Numerous and various as they were, they nevertheless all failed to fulfill the will of God; but this, Christ has fully accomplished by the one offering of himself.

Hebrews 10:9 —he taketh away the first, that he may establish the second.— The thing taken out of the way is not merely the Levitical sacri­fices, but the whole arrangement under which they were offered, and the thing established is the more gracious and perfect arrangement according to which the offering of Christ was made once for all. This is indicated (1) by the use of the abstract neuters, “ the first” (to proton) and “ the second” (to deuteron) ; and (2) by what follows in the next verse.

Hebrews 10:10 —By the which will we are sanctified through the offering, etc.— From this clause taken in connection with what precedes, it is quite manifest that the thing taken out of the way, embracing the Old Covenant with all its rites and ceremonies, was not the will of God, but that the thing established and ratified by the sacrifice of Christ, is the will of God. “ He taketh away the first,” which was not the will of God; “ that he may establish the second,” which is the will of God. The term “ will” as used here, denotes God’ s re­deeming purpose, conceived before the foundation of the world but gradually developed in the Holy Scriptures, and finally ratified by the atoning blood of the Lord Jesus. In the accomplishing of this will, embracing as it does the whole Gospel plan of salvation, “ we are sanctified through the offering of the body of Jesus Christ once for all.”

Hebrews 10:11 —And every priest standeth daily ministering, etc.—The keynote of what follows is found in the last word of the tenth verse, (ephapax) “ once for all.” The Levitical sacrifices were not only numerous and various, but they were also often repeated: “ Every priest standeth, day by day, ministering and offering often­times the same sacrifices which can never take away sins.” “ The same wearisome circle of ineffectual efforts,” says Tholuck, “ which has been shown to characterize the performances of the high priest on the Day of Atonement, is now exhibited as characteristic of the priestly institute in general.” Several manuscripts and some of the ancient versions have high priests (archiereus) instead of priest (hiereus), but the balance of authority is in favor of the reading found in our English Version. Hebrews 10:12 —But this man, after he had, etc.— The main point of contrast here is, not between the one sacrifice and the many, but between the often repeated offerings of the many sacrifices of the Law, and the one offering of the sacrifice of Christ. For while every Leviti- cal priest standeth daily ministering, as one who has never finished his work; Christ, on the other hand, having offered one sacrifice for sins, sat down perpetually on the right hand of God, as one who has accomplished his work; that is, the particular work to which our author here refers: the work of making an atonement for the sins of the world. This will never have to be repeated. The contrast that is here made by the Apostle is well presented by Menken as follows: “ The priest of the Old Testament stands timid and uneasy in the Holy Place, anxiously performing his awful ser­vice there, and hastening to depart when the service is done, as from a place where he has no free access, and can never feel at home, whereas Christ sits down in everlasting rest and blessedness at the right hand of the Majesty in the Holy of Holies, his work accomplished, and he himself awaiting its reward.” Hebrews 10:13 —From henceforth expecting, etc.— The Apostle refers again to Psalms 110:1, where David by the Spirit says, Jehovah said to my Lord, Sit on my right hand till I make thy enemies thy foot­stool. Christ is represented in our text as calmly and patiently waiting for the fulfillment of this promise. Not that he has ceased to work for the redemption of mankind, for he must reign, and that, too, with infinite power and energy, until the last enemy, death, shall be destroyed. (1 Corinthians 15:25-26; Revelation 19:11-21, etc.) But his sacrificial work is done. The one offering which he made of himself is all-sufficient, as our author shows further in the fol­lowing verse.

Hebrews 10:14 —For by one offering he hath perfected forever them that are sanctified.— This is assigned as the reason why Christ has not to stand and daily repeat his offering, like the Levitical priests. The one offering which he has made of himself is enough. By it he has forever perfected them that are sanctified. But who are they? Evidently the same as the sanctified in 2: 11; those who by faith and obedience have put on Christ (Galatians 3:27), and who have risen with him from the baptismal grave to walk in newness of life (Romans 6:4; Colossians 2:12 Colossians 3:1). All such have come to perfection in Christ, finding as they do in him all that pertains to life and godliness (2 Peter 1:3), so that they have only to persevere in well doing to the end of life, by abiding in Christ as the branch abides in the vine, and then with spirits as pure as the angels before the throne of God, they will join the redeemed millions “ who have washed their robes and made them white in the blood of the Lamb.”

Hebrews 10:15 —Whereof the Holy Ghost also is a witness to us:—Our author now proceeds to prove and illustrate his position still fur­ther by referring to the inspired Hebrew writings. For this pur­pose he again quotes from the prophecy of Jeremiah (31: 33, 34), showing clearly that even under the Old Economy, it was God’ s purpose that through the blood of the New Covenant the sanctified in Christ Jesus should enjoy absolute and eternal forgiveness. But in making use of this passage, he quotes only so much of it as has a direct bearing on his argument, and by so abbreviating it, he has left the construction of it somewhat doubtful. The main point to be determined is simply this: Where does the protasis of the sen­tence end, and the apodosis begin?

Hebrews 10:16-17—Most commentators, since Beza, make the division in the middle of the sixteenth verse as fol­lows : “ For after having said, This is the covenant which I will make with them after those days, the Lord [then] says, Patting my laws into their hearts, I will also write them on their under­standing; and their sins and iniquities will I remember no more But some of our ablest expositors make the apodosis begin with the seventeenth verse, and render the whole passage as follows: “ For after having said, This is the covenant which I will make with them after those days, saith the Lord, putting my laws into their hearts, I will also write them on their understanding, [he then adds] and their sins and iniquities will I remember no more.” On the whole, I think with Beza, Delitzsch, and others, that the first construction is the most natural, and also most consistent with our author’ s free manner of quoting from the original text. It mat­ters but little, however, which of these renderings is adopted. In ei­ther case, the main object of the writer is evidently to prove from the Old Testament Scriptures, that the subjects of the New Cove­nant enjoy, through the one offering of Christ, free, full, and abso­lute forgiveness. Hebrews 10:18 —Now where remission of these is, there is no more offer­ing for sin.—That is, where there is absolute forgiveness of sins, there is no further need of a sin-offering. Another atonement would be wholly superfluous. This, as we have seen in comment­ing on 8: 12, is one of the leading points of contrast between the Old and the New Covenant. Under the former, the offerings were numerous, and were perpetually repeated; while they served to procure for the Israelites nothing more than a mere civil and ec­clesiastical forgiveness. But under the latter, the one offering of Christ procures for all the sanctified absolute and everlasting for­giveness.

1. This is one of the most profoundly interesting sections in the whole Bible. Leading us back, as it does, to the original gracious purpose of God, conceived, of course, before the foundation of the world, but gradually revealed and illustrated from the fall of man until it was fully developed in the kingdom of Christ, it embraces within itself an outline of the whole remedial system. We see in it both the shadow and the substance in their true and proper rela¬tions to each other; and all looking to the one grand consumma¬tion, when the last enemy, Death, having been vanquished, the kingdom will be delivered up to God the Father. To understand this one section, therefore, in all its legitimate bearings, is, in fact, to understand the whole economy of Divine grace.

2. Judaism, though in itself but a shadow, differs nevertheless in many respects from all false systems of religion; but chiefly in this, that it has in Christianity a real corresponding substance. The religious systems of the ancient Egyptians, Greeks, Romans, and other heathen nations, were nothing but shadows; mere counterfeits without any corresponding realities. The Romans, for instance, had their high priest or Pontifex Maximus, as well as the Jews. But while the Jewish high priest was a type of Christ, the Roman Pontifex Maximus was a type of nothing: a mere shadow of a shadow, without any corresponding substance. And this is true also of all the heathen temples, sacrifices, etc.; so that there is really no proper parallelism between Judaism and any other system of religion outside of the Bible. The one was given by God him¬self ; but the other is wholly of human origin.

3. Christians should ever rejoice that the way into the holiest of all is now made manifest. (Hebrews 9:8 Hebrews 10:19-20.) Christ has made it so very plain, that all may now understand it and walk in it. Indeed he is himself the way, the truth, the resurrection and the life. The man who is in him, and who walks in him, cannot fail to enter, even as he himself did, into the holy of holies. Well, therefore, might Christ now say to us, as he once said to his disciples while on earth, “ Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.,, Let us all then strive to walk worthy of our high and holy calling; “ with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”

4. The great end of all religion is to purify the conscience from all that is impure and unholy; and so to qualify us for the service of God here, and for the enjoyment of his presence hereafter. (Hebrews 9:14.) Without this, all outward purifications are of no avail. The body will soon go to corruption, do as we may. “ Dust thou art, and unto dust shalt thou return,” is the irrevocable decree of God with respect to all flesh. But if by Divine grace the spirit is made like that of Christ, then also the body will in due time be made like the body of Christ. (1 John 3:2.) And if we are like Christ, we will be with him (John 14:3), and be made heirs of the universe through him (1 Corinthians 3:21-23).

5. There has ever been but one ground of pardon, justification, sanctification, and redemption. The conditions of enjoying the great boon of eternal life have varied somewhat in different ages and under different circumstances. Some things were required of the Jews, which are not now required of Christians; and some things are required of Christians, which were wholly unknown to the Jews. But neither Jews nor Christians ever did or ever can do anything by way of making an atonement for sin. This can be done only through the blood of the Lord Jesus Christ, which was just as necessary “ for the redemption of the sins that were com¬mitted under the first covenant,” as it is for the redemption of those that are now committed under the second covenant. (9: 15; Romans 3:25-26.) This is the fountain which God by the mouth of Zechariah (13: 1) promised that he would open “ to the house of David for sin and for uncleanness” ; and this is the fountain to which every penitent sinner is now invited to come and be cleansed.

6. How infinitely glorious will be the second advent of our blessed Lord. (Hebrews 9:28.) His first coming was in weakness, poverty, and suffering, because he was then “ made of a woman, made under the law, to redeem them that were under the law; that we might receive the adoption of sons.” (Galatians 4:4-5.) He had then to be “ made sin for us, though he knew no sin, that we might be made the righteousness of God in him.” (2 Corinthians 5:21.) But now his sacrificial work is done. His sufferings and sorrows are all over. He has borne away all our sins in his own person; and by the one offering of himself he has brought in everlasting righteousness. And hence when he comes again, it will be to redeem his saints, “ and to convict all the impious concerning all their works of im¬piety which they impiously did, and concerning all the hard things which impious sinners spoke against him.” (Jude 1:14-15.) Then “ all that are in their graves will hear his voice and come forth; they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation.” (John 5:28-29.) The judgment will sit, and the books will be opened. And then every man will be rewarded according to his works. (Revelation 20:11-15.) Sinner, are you prepared to meet him at his coming?

If not, why not at once repent of your sins? Why not accept of the mercy which he now offers to you through the Gospel? “ Behold, now is the accepted time; behold, now is the day of salvation.” (2 Corinthians 6:2.)

7. God is not an arbitrary, but a just and righteous Sovereign. (Hebrews 10:1-4.) Otherwise he might have accepted the blood of bulls and of goats as an atonement for sin; nay more, he might have even allowed all sin to pass with impunity. But this was impossi¬ble. God’ s own nature would not allow this. Justice, absolute and eternal justice, had to be satisfied before any sinner could be par¬doned absolutely; for justice and judgment are the habitation of God’ s throne. (Psalms 89:14.) But nothing it seems save the blood of Christ was sufficient to pay the ransom. And hence even this was not withheld by our ever gracious and merciful Father.

For, as told, he “ so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.” (John 3:16.) But before this can be made available to the sinner, it must be humbly and thankfully ac¬cepted by him. He must reverently bow to the authority of Jesus, and receive him as the anointed Sovereign of the universe. (Philippians 2:9-11.) To those who do so willingly, Christ has become the author of eternal salvation (Hebrews 5:9) ; but to those who reject Christ, the Gospel is but a savor of death unto death (2 Corinthians 2:16). Better for all such that they had never been born; for by an eternal moral necessity they must be banished “ with an everlasting de¬struction from the presence of the Lord and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe.” (2 Thessalonians 1:9-10.)

8. How infinitely consoling is the assurance given to us in this section, that the one offering of Christ has so far satisfied the will of God, by meeting the claims of Divine justice against the sinner, that he can now be just in justifying every one who believes and obeys him. (Hebrews 10:5-10; Romans 3:25-26.) This is indeed to us as an anchor of the soul, both sure and steadfast, reaching even within the Vail. For, as our author says in his letter to the Romans ( Romans 5:10), “ If when we were enemies to God by wicked works, we were reconciled to him by the death of his Son; much more being now reconciled, we shall be saved by his life.” On this rock we may now rest our hopes in confidence, feeling assured that “ all things work together for good to them that love God” (Romans 8:28) ; and that “ neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:38-39). May God help us then to renounce all self-righteousness and self¬reliance, and to trust only in him “ who of God has become unto us wisdom, and righteousness, and sanctification, and redemption.”

SECTION NINEHeb_10:19-39 In the first six chapters of our Epistle, exhortation follows exposition and argument in quick and rapid succession. But from 7: 1 to 10: 18, we have one continued discussion of the priesthood of Christ, of the covenant of which he is the Mediator, and of the one great atoning sacrifice of himself which he once made for the sins of the world. At this point ends the doctrinal part of the Epistle; most of what follows being taken up with matters of exhortation, consolation, and encouragement.

In the first section of the hortatory part upon which we now enter, our author makes a practical application of some of the leading points involved in the preceding discussion, earnestly exhorting his readers to greater zeal and diligence in their Christian profession, warning them still further against the dangers and fearful consequences of apostasy, and encouraging them in various ways and by sundry motives to persevere with fidelity to the end of their Christian course. (Hebrews 10:19-39.)

I. He begins by exhorting his Hebrew brethren (1) to draw near to God with true hearts and in the full assurance of faith, hav¬ing their hearts sprinkled from an evil consciousness, and their bodies washed with pure water; (2) to hold fast the confidence of their well grounded hope; (3) to have a mutual watch-care over one another, so as to excite each other to love and good works, and (4)not to neglect the meetings appointed for social worship. (Hebrews 10:19-25.) This exhortation he enforces.

1. On the ground that the way of access into the Holiest of all had then been made manifest through the rent vail of the flesh of Jesus (Hebrews 10:19-20).
2. That they had a great high priest over the house of God, through whom they had at all times free access to the throne of heavenly grace (Hebrews 10:21).
3. That God is faithful, and that he will certainly fulfill all his promises (Hebrews 10:23).
4. That the day of trial was then near at hand (Hebrews 10:25).

II. He again warns his readers against the dangers and fearful consequences of apostasy. Of these, he urges them to beware.

1. Because for the apostate even the sacrifice of Christ is no longer available, and consequently he can expect nothing but the awful horrors of the coming judgment (Hebrews 10:26-27).
2. Because his condemnation will be even more intolerable than was that of the presumptuous sinner under the Law, on the ground that wherever much is given, there also much is always required (Hebrews 10:28-29).
3. Because God will certainly execute his righteous vengeance on all the finally impenitent (Hebrews 10:30-31).

III. He urges and encourages them on the ground of consistency, to endure with meekness and resignation whatever trials and afflictions might come upon them (Hebrews 10:32-34). They had, it seems, formerly endured much, and they had borne it all joyfully in view of the riches and honors that awaited them. And now the Apostle would have them persevere in the same course in which they had begun.

IV. He exhorts and encourages them to maintain their confidence, and to persevere in their begun course, (1) on the ground that their final recompense would be very great; and (2) on the ground that the coming of Christ was very near at hand, when the faithful would all be rewarded for their fidelity (Hebrews 10:35-39). This the Apostle illustrates and enforces by referring to the over¬throw of the Chaldean monarchy, and the deliverance of the faith¬ful Israelites from its oppressive bondage.

The main points of this section may therefore be briefly summed up as follows: I. Hebrews 10:19-25. An exhortation to greater diligence, purity, constancy, and fidelity in the worship and service of God. II. Hebrews 10:26-31. A solemn warning against the dangers and fearful consequences of apostasy. III. Hebrews 10:32-34. Exhortation and encouragement to the Hebrew Christians, drawn from their previous steadfastness and endurance. IV. Hebrews 10:35-39. Further exhortation and encouragement to maintain their confidence, and to persevere through faith to the end, which to them was then very near at hand.

AN TO GREATER , PURITY. , AND IN THE WORSHIP AND SERVICE OF GODHeb_10:19-25 Hebrews 10:19 —Having therefore, etc.—In the preceding section the Apos­tle has shown (1) that the way into the Holiest of all, though dark and mysterious to the ancients, has now been made manifest to us through the shed blood of Christ; (2) that Christ has himself en­tered it by means of his own blood with which he has made an atonement for the sins of the world; (3) that he ever lives there as a priest on his throne to intercede for us and to bless us; and (4) that by virtue of his atoning blood, we, too, are allowed to follow him and to be with him as joint heirs of the eternal inheritance. All this, then, serves to inspire us, not exactly with “ boldness,” but rather with a joyful confidence (parresia) as regards our entrance into the Holiest of all, through the blood of Jesus. On this point there is really no longer any reason for doubting. We now “ know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.” (2 Corinthians 5:1.) We are therefore no longer in bondage through the fear of death, having confidence that “ it is better to depart and be with Christ.” The phrase, “ by the blood of Christ,” denotes the means by and through which this joyful access to heaven has been procured for us as illustrated in the preceding sec­tion. Hebrews 10:20 —By a new and living way,— The meaning of this expression will be best understood when viewed in its proper relations to other parts of the sentence, the whole of which may be literally rendered as follows: Having therefore, brethren, confidence with respect to the entrance of the Holy of holies by means of the blood of Jesus, which [entrance or entranceway] he consecrated for us [as] a way fresh and living [leading] through the vail, that is through his flesh, etc. From this, it will be seen that our English Version gives the sense of the passage pretty accurately, without, however, giving the exact grammatical relation of the words as they stand in the original.

The new and living way is the same as the entrance way. It is called new, fresh, or recent way, because it had but recently been initiated and consecrated by Christ, and it is called a living way, because like Christ himself it is ever fresh and living. “ The way into the Sanctuary of the Old Testament,” says Hofmann, “ was simply a lifeless pavement, trodden by the high priest and by him alone. But the way that has been opened and consecrated for us by Jesus Christ, is one that really leads and car­ries all who enter it into the heavenly rest:— a living way, because one with the living person and abiding work of the Lord Jesus.” It is also a way that leads through the vail; that is, through the rent flesh of Christ. As the vail was the only medium of access to God under the Old Economy, so also is the rent flesh of Christ the only medium of access to him under the New Economy. And hence when the heart of Christ was ruptured on the cross (see notes on Hebrews 5:7), the vail of the temple was then also “ rent in twain from the top to the bottom.” (Matthew 27:51.) Then, and not till then, was the way of entrance into the Holies of all made manifest to men and angels.

Hebrews 10:21 —And having an high priest over the house of God;— Liter­ally, And having a great priest (hierea megan) over the house of God. True, indeed, in the Septuagint, as well as in the writings of Philo, these words (hierens megas) are often used in the sense of archicrus (archiereus). But as they are not in any other instance so used by our author, it is most likely that he uses the word great in this instance, as in Hebrews 4:14, to denote Christ’ s personal dignity and royal highness. Like Melchisedec, he sits as a priest upon his throne, while he presides over the house of God, which is the church of the living God, the pillar and ground of the truth.” (1 Timothy 3:15.) The house of God may, however, in this instance, de­note the church in heaven as well as the church on earth, for Christ is a minister of both the heavenly Sanctuary and the true Tabernacle. (Hebrews 8:2.)

Hebrews 10:22 —Let us draw near—Draw near to what? Evidently to God and to the throne of his grace, as we are exhorted to do in Hebrews 4:16. The priests of the Old Covenant drew near to God symbolically, whenever they approached the golden altar to ‘burn incense, for be­tween this altar and the Ark of the Covenant, on which God’ s presence was manifested, there was but little space. The vail, however, still intervened between the worshiped and the worship­ers, and the whole scene was, in fact, one of mystery and terror to the priests, as well as to the people. But not so under the New Economy. “ For as many as are [now] led by the Spirit of God, they are the sons of God.” For as Paul assures us (Romans 8:15), we have not received the spirit of bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father. And thus having a joyful confidence as respects the en­trance into the Holiest of all, and having a great sympathetic high priest over the house of God, we may all now draw near to God as his redeemed children, and find grace for seasonable help.

But this near approach into the presence of our heavenly Father should always be made with becoming reverence and with due preparation of both head and heart. “ I will be sanctified,” says God, “ in them that come nigh me.” (Leviticus 10:3.) And accord­ingly the children of Israel were required to wash their clothes and to purify themselves for three days, before they were allowed to approach God at Mount Sinai. (Exodus 19:10.) “ God is spirit,” says Christ, “ and they that worship him must worship him in spirit and in truth.” (John 4:24.) This is just as necessary now as it ever was. And hence while the Apostle would have all his Hebrew brethren approach God in prayer and praise, he would have them do so (1) with a true heart; (2) in the full assurance of faith; (3) having their hearts sprinkled from an evil conscience; and (4) having their bodies washed with pure water. Let us consider each of these in order.

Hebrews 10:22 —with a true heart— That is, with a heart that is free from all guile, deceit, and hypocrisy. A heart made true by the knowledge of itself and of the grace of God, through the enlightening and sanctifying influences of the Holy Spirit. “ When this knowledge takes root,” says Ebrard, “ it will dispel the delusive fancy that God needs no atonement; that God is only a dead idol, who knows not the anger of holy love. It will dispel, too, the confidence in false self-made atonements, including all merit of works, and it will de­stroy all self-deception about an atonement through any other sac­rifices than the sacrifice of Christ.” A true heart, then, is a heart which, while renouncing all self-righteousness and every other “ refuge of lies,” receives Christ and trusts in him as the way, the truth, the resurrection, and the life.

Hebrews 10:22 —In full assurance of faith,— That is, with a faith that dispels all doubt with regard to God and his promises; a faith which enables us to “ take God at his word,” and to do just what he commands, feeling perfectly sure that all things work together for good to them that love and serve him. That such a degree of faith is desir­able no one can doubt; and that it is also attainable through the grace of God is perhaps equally certain. And if so, then surely it should be most earnestly sought for by all; for to approach God in a doubtful state of mind is very dishonoring to him as well as inju­rious to ourselves.

Hebrews 10:22 —Having our hearts sprinkled from an evil conscience,— The word rendered conscience (suneidesis) may mean here, as in Hebrews 9:9 Hebrews 9:14, either conscience or consciousness; either the moral faculty of the soul, or the state of mind resulting from the exercise of this faculty. Every act that we perform contrary to the known will of God defiles our conscience and also our consciousness; we have them both an evil conscience and an evil self-consciousness. And this, so long as it continues, must seriously interrupt our union, communion and fellowship with God. The child that is suffering from an evil consciousness on account of its having transgressed the known will of its father cannot, so long as the feeling lasts, approach him with perfect confidence. But when it repents of the evil, confesses the wrong, and feels fully assured that the fault is forgiven, then what a change comes over it. It can then properly appreciate a father’ s love, and draw near to him with filial and joy­ful confidence.

And just so it is with every child of God. So long as we feel conscious of guilt, so long we feel also that there is a strong barrier between us and our God. For if our heart con­demns us, we know that God also condemns us. (1 John 3:20.) But “ if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9.) And this he does in all cases by applying to our hearts the blood of sprinkling; for it is this, and only this, that can cleanse from sin. (1 John 1:7.) And when our hearts are thus purified, we have then “ confidence toward God” (1 John 3:21) ; and we can then approach him as his redeemed children and have sweet communion and fellowship with him. “ Blessed are the pure in heart, for they shall see God.”

Hebrews 10:22 —And our bodies washed with pure water.— There is here a manifest reference to the bath of regeneration. (Titus 3:5.) It will not do to say with Calvin, Limborch, Owen, Bengel and oth­ers that this is a mere symbolical expression, having reference simply to the inward cleansing of the soul by the blood of Christ and the renewing influence of the Holy Spirit. The strong and pointed antithesis which the Apostle here makes between the sprin­kling of the heart and the washing of the body forbids any such interpretation of the passage. This is conceded by Delitzsch, Al­ford, Moll and others. Indeed nearly all eminent expositors are now agreed that there is here a manifest reference to the ordinance of Christian baptism. Alford says, “ There can be no reasonable doubt that this clause refers directly to Christian baptism. The bath of water (loutron ton hudatos) of Ephesians 5:26, and the bath of regeneration (loutron palingenesias) of Titus 3:5, are analogous expressions; and the express mention of body (soma) here as dis­tinguished from hearts (kardias) before, stamps this interpretation with certainty.

To the same effect are the remarks of Prof. Stuart.

In commenting on our text he says, “ It seems to me that there is a plain allusion to the use of water in the initiatory rite of Christian baptism. This is altogether consonant with the method of our author who is everywhere comparing Christian institutions with Jewish ones. So in the case before us he says, The Jews were sprinkled with blood in order that they might be purified so as to have access to God; Christians are internally sprinkled, that is, purified by the blood of Jesus. The Jews were washed with water in order to be ceremonially purified so as to come before God; Christians have been washed by the purifying water of bap­tism. So Ananias exhorts Saul to be baptized and wash away his sins. (Acts 22:16.) In this latter case and in that before us the phrase is borrowed from the legal rite of washing for purification.” To these very judicious remarks I need only add that the obvious design of our author in using this expression is to indicate that the whole man, both soul and body, should be sanctified and conse­crated to the service of God. See Romans 12:1.

Hebrews 10:23 —Let us hold fast, etc.— This would be better rendered as fol­lows: Let us hold fast the confession of the hope (homologian tcs elpidos) without wavering. See notes on 3: 1. I agree with Bloomfield that this is “ a pregnant expression,” and that its full meaning might be expressed thus: “ Let us hold fast the faith which we have confessed and cling to the hope which it ministers.” The idea is, that we are still but pilgrims here as all our fathers were. We have not yet reached the goal of our destiny. Eternal life is still with us an object of hope. And hence the necessity of clinging to this hope as the anchor of our souls.

Hebrews 10:23 —For he is faithful that promised;— This clause is added by the Apostle for the purpose of encouraging his Hebrew brethren and all who might read this Epistle to hold fast the confession of their hope without wavering even to the end of life. To persuade them to do this was, indeed, his leading object in writing the Epistle; and hence his frequent reference to the fidelity of God, as well as to the glory and dignity of Christ. See notes on Hebrews 6:18.

Hebrews 10:24 —And let us consider one another— That is, Let us not be selfish, caring merely for ourselves; but let us have constantly in mind each other’ s wants and circumstances as members of the one family of God; and that, too, for the purpose of exciting and en­couraging one another to love and good works. The same senti­ment is earnestly inculcated by Christ in his sermon on the Mount, where he says to his disciples, “ Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.” (Matthew 5:16.) “ How beautifully,” says Delitzsch, “ is the exhortation here disposed of in conformity with the Pauline triad of Christian graces. (1 Corinthians 13:13; Colossians 1:4; 1 Thessalonians 1:3 1 Thessalonians 5:8.) First, we have the injunction to approach in the full assur­ance of faith; then that to hold fast the confession of our hope; and now, third, to godly rivalry in the manifestations of Christian char­ity” Hebrews 10:25 —Not forsaking the. assembling of ourselves, etc.— The Apostle refers here, not to apostasy from the Church, as some al­lege, but simply to the neglect of public and social worship. The time when this letter was written was manifestly a time of persecu­tion in Jerusalem and perhaps, throughout Palestine. (12: 4.) Many of the Hebrew brethren were no doubt greatly discouraged; and some of them had fallen into the habit of neglecting the regular meetings of the Church. This was clearly wrong for several rea­sons. (1) Because by so doing, they neglected and set at naught an ordinance of God. Nothing is more obvious in the history of the primitive Church than that the members of the several congre­gations were wont to meet together on every Lord’ s Day, and no doubt also frequently during the week for public and social wor­ship. (Acts 2:42 Acts 20:7; 1 Corinthians 16:1-2, etc.) And as these meetings were held with the sanction of the Apostles, and for a time under their immediate supervision, they had, as a matter of course, all the force and obligation of a Divine ordinance. (2) Be-cause by neglecting his ordinance of God, the disciples deprived themselves of many social and religious privileges. The Church of Christ is a social institution designed for the edification and im­provement of all its members. And besides, Christ says that wher­ever even two or three are met together in his name he will be with them. (Matthew 18:20.) But when Christ meets with his people it is of course to bless them, and to strengthen them for the many trials and conflicts of life.

No one can, therefore, properly estimate his loss in willingly absenting himself from the meetings of his breth­ren. (3) The delinquent Hebrews were doing wrong, also, be­cause of the bad example which they were setting before others. Christ intends that every one of his disciples shall be a living wit­ness for the truth. No wonder, then, that the Apostle so earnestly exhorted the Hebrews, not to neglect the duty and privilege of meeting with their brethren for public and social worship. Hebrews 10:25 —And so much the more, as ye see the day approaching.—To what day does our author here refer? To the day of judgment, say Delitzsch, Alford, Moll, and others; when Christ will come in person to raise the dead and reward every man according to his works. But this interpretation is manifestly erroneous. To me at least it seems perfectly obvious that the Apostle refers here to a day which both he and his brethren were looking for as a day that was then very near at hand: a day that was about to come on that generation, and try the faith of many. And hence I am con­strained to think with Macknight, Scott, Stuart, and others, that the reference is most likely to the day of Jerusalem’ s overthrow. Christ had himself foretold the near approach of that event (Matthew 24:34) ; he had also spoken of the signs of its coming and of the great calamities that would accompany it (Matthew 24:4-41).

No doubt, therefore, the Christians in Palestine were all looking for­ward with much anxiety to the time when this prophecy would be fulfilled. They would naturally speak of it as “ the day” ; the day of trial; the day when seeing Jerusalem encompassed with armies, they would themselves have to flee to the mountains. (Luke 21:20-22.) If this is not the meaning of the Apostle, I would then under­stand him as referring simply to the day when Christ comes in his providence to call on each individual to give an account of his stewardship. In this general sense the passage may be regarded, like the parable of the ten virgins (Matthew 25:1-13), as an admoni­tion and warning to all Christians in all ages and in all nations. But to refer it exclusively to the day when Christ will come in per­son to judge the world is clearly inadmissible. See notes on Hebrews 10:37. A SOLEMN WARNING AGAINST THE DANGERS AND FEARFUL OF Heb_10:26-31 Heb 10:26 —For if we sin willfully, etc.— To sin willfully after that we have received the knowledge of the truth is the same as to aposta­tize from Christ, for which there is no forgiveness. See notes on Hebrews 6:4-6. The use of the present participle (hamartanonton) shows that the sin is not one of error or inadvertence; not a sin of mo­mentary excitement; but rather that it is a sin of habit; a sin that is willingly and deliberately persisted in; a sin that is committed with a high hand and in open violation and contempt of God’ s law. For the law in reference to these two classes of sins, see Numbers 15:22ff. The word rendered knowledge (epignosis) means more than a mere objective knowledge (gnosis) of the truth. It rather de­notes a full experimental knowledge, such as we gain by the active application of our minds to the study of the truth.

And hence it is of “ those who were once enlightened, and have tasted of the heav­enly gift, and were made partakers of the Holy Spirit, and have tasted of the good word of God and the powers of the world to come,” that our author speaks. If such persons apostatize from Christ—

Hebrews 10:26 —There remaineth no more sacrifice for sins,— Or rather, there remaineth no longer (ouk eti) a sacrifice for sins. The idea of the Apostle is not simply that those who presumptuously reject the sacrifice of Christ can obtain salvation through no other; but fur­ther, he means to say that in the case of such high-handed trans­gressors, even the sacrifice of Christ is no longer available. The man who was once a Christian, a true child of God, and who as such was made a partaker of the Holy Spirit, and yet falls away as an apostate from Christ, can obtain no more forgiveness in any way. “ His desperate condition,” as Delitzsch justly remarks, “ is both the natural consequence of his willful error, and also a con­dign punishment inflicted by the Divine hand. He not only shuts out himself from grace, but the door of repentance is shut behind him; and he has before him only the prospect of a damnation from which there is no escape.”

Hebrews 10:27 —But a certain fearful looking for of judgment— This is the fearful condition of every apostate from Christ. Cut off from all hope of being saved, nothing remains for him but a certain fearful anticipation of coming judgment and a fervor of fire which will fi­nally consume all the enemies of God. There seems to be an allu­sion here to the fire which came out from God and consumed the two hundred and fifty Levites who participated in the rebellion of Korah (Numbers 16:35); and perhaps also to the destruction of Nadab, Abihu, and other like rebels against the Divine govern­ment. See references. So, God himself is represented as a con­suming fire (Hebrews 12:29), before whom all the wicked will finally per­ish (2 Thessalonians 1:8). This thought our author now proceeds to il­lustrate still further by a reference to the law of Moses.

Hebrews 10:28 —He that despised Moses’ law, etc.— The Apostle does not speak here of all manner of sins and transgressions committed under the Old Covenant, but only of such as were committed “ with a high hand,” and in open rebellion against God and in contempt of his government: such, for example, as the sin of idolatry; the law concerning which was inexorably laid down as follows: “ If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, and hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; and it be told thee, and thou hast heard of it, and inquired diligently, and behold, it be true, and the thing certain, that such abomination is wrought in Israel: then thou shalt bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. At the mouth of two witnesses, or three witnesses shall he that is worthy of death <be put to death; but at the mouth of one witness he shall not be put to death. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.” (Deuteronomy 17:2-7.)

This is the best possible commentary on our text. It proves be­yond all doubt that for the apostate under the Old Covenant there was no forgiveness. And now he proceeds to show by an argu­ment, a minori ad majus, that the case of the apostate under the superior light and privileges of the New Covenant, is even more intolerable.

Hebrews 10:29 —Of how much sorer punishment, etc.— The lesson is taught by our Lord himself, that wherever much is given, there also is much always required. “ That servant,” he says, “ who knew his lord’ s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall much be required; and to whom men have committed much, of him will they ask the more.” (Luke 12:47-48.) And just so our author reasons in the case before us. If the apostate under the Old Cove­nant was punished with so great severity, much more shall the apostate, who under the superior light of the New Covenant has trampled under foot the Son of God, and accounted the blood of the covenant by means of which he was sanctified an unholy thing, and insulted the Spirit of grace, suffer the extreme penalties of the divine law. The threefold specification of his guilt is given here for the purpose of more clearly defining the desperately wicked and abandoned course of the apostate. Let us notice each of these in order:

Hebrews 10:29 —Who hath trodden under foot the Son of God,— The in­effably glorious and perfect Being who in infinite condescension be­came flesh and died to redeem him; who sent his good Spirit to enlighten, comfort, and sanctify him; and who, in a word, did all that Heaven could do to save him from his sins, and to make him an heir of honor, glory, and immortality;— this is the Being whom the apostate, as far as he can, now tramples under foot, and treats as an object of extreme hatred and contempt! What else can such a one expect but the extreme terrors and torments of the coming judgment.

Hebrews 10:29 —And hath counted, etc.— The word rendered unholy (koinon) means (a) what is common; and (b) what is unholy or im­pure. Its secondary meaning is to be preferred here as being more in harmony with the context. The apostate treats this blood, by means of which he was himself once sanctified, as an unholy and impure thing. The use of the word sanctified (hegiasthe) shows very clearly that the subject of the discourse was once a Christian, a true child of God, and prospectively an heir of glory. But now he is a child of the devil and an enemy of all righteousness.

Hebrews 10:29 —Hath done despite unto the Spirit of grace?— That is, to the Holy Spirit. It is here called the Spirit of grace, because through it God imparts all grace, comfort, and salvation to our helpless and sinful race. By it, Christ himself worked all his mira­cles (Matthew 12:28) ; and by it, he convinces the world of sin, of righteousness, and of judgment (John 16:8) ; and by it, he com­forts his saints and helps their infirmities (John 7:39; Romans 8:26). To insult this Spirit, then, as does the apostate, is manifestly the height of all wickedness, maliciousness, and impiety. And hence, as Christ says (Matthew 12:32), for those who do so there is no forgiveness. Nothing remains for them but a certain fearful expectation of judgment, and a jealousy of fire which will devour all the adversaries of God.

Hebrews 10:30 —For we know him that hath said,—The meaning is, we know the character of God: we know him to be a God of truth; a God of justice; and a God of infinite power and holiness. We know, therefore, that he will certainly execute all his threatenings on his enemies, while he at the same time fulfills all his promises to his children.

Hebrews 10:30 —Vengeance belongeth unto me, etc.— This is a quotation from Deuteronomy 32:35. It is cited in Romans 12:19, to show that vengeance does not belong to us but to God. Here, it is cited to prove that God will certainly, in due time, render a just recompense to all his enemies.

Hebrews 10:30 —And again, the Lord shall judge his people.— This is a cita­tion from Deuteronomy 32:36. The same expression is found also in Psalms 135:14; but it is most likely that our author quotes from the law as given by Moses. The passage is variously explained by exposi­tors. Some take it to mean that the Lord will vindicate and avenge his people, by executing just judgment on his and their enemies (Delitzsch, Alford, Moll, Stuart) ; but others think that the object of our author is rather to show that God is so very just and righ­teous, that he will not allow the sins of even his own children to pass with impunity, much less the daring impiety of apostates (Bleek, Lunemann, De Wette). “ For if the righteous scarcely be saved, where will the ungodly and the sinner appear ?” (1 Peter 4:18.) Perhaps both ideas may be included in the Apostle’ s argu­ment.

Hebrews 10:31 —It is a fearful thing to fall into the hands of the living God.—This is plain enough from the scope of the passage and the explanations already given. For if God is infinitely just and infi­nitely holy, it must indeed be indescribably awful to fall into his hands to be punished forever and ever. True, indeed, David says, “ Let us fall now into the hands of the Lord; for his mercies are great; and let us not fall into the hand of man.” (2 Samuel 24:14.) But David was not an apostate. It was for correction, and not for everlasting punishment, that he chose to fall into the hand of the Lord, rather than into the hands of his enemies. The cases are, therefore, not at all parallel. For it is not for the purpose of being corrected during the short space of three days, or even three centu­ries, that the apostate falls into the hands of Jehovah; but it is that he may be “ punished with an everlasting destruction from the presence of the Lord, and from the glory of his power.” (2 Thessalonians 1:9.) “ These,” says Christ, “ shall go away into everlasting (aionion) punishment; but the righteous, into everlasting (aion- ion) life.” (Matthew 25:46.) AND TO THE HEBREW , ON THE GROUND OF THEIR Heb_10:32-34 Hebrews 10:32 —But call to remembrance, etc.—We are here reminded of the very happy and encouraging turn which our author gave to his argument in the sixth chapter. Having there treated of the alarm­ing state of the apostate, he reminded his readers that though sadly delinquent in some respects, they were, nevertheless, still far re­moved from the sin of apostasy. “ God,” he says, “ is not unrigh­teous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister.” And just so he proceeds in this instance. Having pre­sented to the Hebrew brethren the awful doom of those who reject Christ and the great salvation purchased through his blood, he next encourages them by referring to their first love, and remind­ing them how heroically they had endured their former afflictions.

Hebrews 10:32 —After ye were illuminated,—That is, after they had been translated from the kingdom of darkness into the Kingdom of him who is himself the light of the world (John 8:12), the Sun of righteousness that has risen upon the nations (Mai. 4:2). Those who follow him cannot walk in darkness. See notes on Hebrews 6:4.

Hebrews 10:32 — Ye endured a great fight of afflictions.—These afflictions were such as occurred after the martyrdom of Stephen, when there was a great persecution against the Church which was at Jerusalem. (Acts 8:1 Acts 12:1-3, etc.) All these, the Hebrew brethren of Je­rusalem and Palestine had borne patiently and even heroically, as faithful “ soldiers of the cross.” And now the Apostle would have them be consistent, and persevere in like manner even to the end.

Hebrews 10:33 —Partly, whilst ye were made a gazingstock, etc.— The ob­ject of the Apostle in this verse, is to particularize and further il­lustrate the very severe nature and character of their former trials and afflictions; and also to remind them still further of the great readiness of mind with which they had endured them. They not only bore with patience and Christian fortitude the severe trials to which they themselves were subjected by their persecutors; but they also, it seems, voluntarily became the companions of others who were suffering in like manner. To be made a gazingstock (theatrizomenoi) is to be exposed to public abuse and insult, as criminals often were in the Greek and Roman theaters. (Acts 19:29; 1 Corinthians 4:9.) Speaking of these barbarous exhibitions, Seneca says in his seventh epistle: “ In the morning men are exposed to lions and bears: at midday, to their spectators. Those that kill are opposed to one another; and the victor is detained for another slaughter. The conclusion of the fight is death.” The word re­proaches (oneidismoi) has reference to the reproachful epithets which were heaped upon the Christians by their persecutors; and the word afflictions (thlipseis) denotes the various sufferings and calamities which they endured. All these they had borne with pa­tience and Christian fortitude; and they had even voluntarily be­come the companions or partners (koinonoi) of those who were suffering from like reproaches and afflictions. This they did, no doubt, by contributing of their means for their support and com­fort ; and by doing all in their power to alleviate and remove their sufferings.

Hebrews 10:34 —For ye had compassion of me in my bonds,— Or rather, according to the above critical note, For ye sympathised with them who were in bonds. This reading is, on the whole, best sustained by both the internal and the external evidence; and it is therefore preferred by Grotius, Bengel, Semler, Wetstein, Michaelis, Gries- bach, Scholz, Kuinoel, Bleek, Knapp, Ebrard, Delitzsch, and Moll, as well as by the authorities cited in the above note. It is proper to add, however, that the reading of the Textus Receptus is sup­ported by the Codex Sinaiticus and several other valuable manu­scripts. It is therefore a satisfaction to know that the difference of these readings does not materially affect the sense of the passage; the obvious purpose of the writer being in either case to praise and encourage the Hebrews on account of their former sympathy for those who were in bonds and afflictions.

Hebrews 10:34 —And took joyfully the spoiling of your goods,— This may refer (1) to the losses which the Hebrews sustained in consequence of their becoming Christians; just as it sometimes now hap­pens even in our own day. “ When a Jew,” says Ebrard, “ shows himself determined to become a Christian, he is disinherited by his relatives; his share of the property is withheld from him; his credit and every source of gain, withdrawn; and he falls into a state of complete destitution.” This same kind of injustice was extensively practiced in primitive times by both Jews and Gentiles. But (2) it is probable that the Apostle refers here more particularly to the heavy losses of property which the Hebrew Christians had in­curred in times of persecution. In either case, they bore all joy­fully, just as the Apostles rejoiced that they were counted worthy to suffer shame for the name of Jesus. (Acts 5:41.)

Hebrews 10:34 —Knowing in yourselves, etc.— Or, according to the most ap­proved reading, Knowing that ye have for yourselves a better pos­session, and one that is enduring. Some valuable manuscripts, as D, K, L, etc., retain the phrase in heaven (en ouranois). But whether these words are spurious or genuine, the sense of the pas­sage is in either case manifestly the same, as it is, no doubt, to the heavenly inheritance that our author here refers. See 1 Peter 1:4. The Hebrews, it seems, had joyfully submitted to being robbed of their earthly possessions; because, like Abraham, Isaac, and Jacob, they had constantly in view the heavenly country, and also the city which had the foundations. (Hebrews 11:10 Hebrews 11:16.) “ Thus,” observes De­litzsch, “ the sacred writer raises the hearts and minds of those whom his previous language might have depressed. He had led them to the brink of a terrible precipice of negligence and apostasy, down which they seemed in danger of falling; and now he leads them back from it to the contemplation of their own steadfast and favored past." THE HEBREWS ARE FURTHER AND ENCOUR­AGED TO THEIR ; AND TO PER­SEVERE THROUGH FAITH EVEN TO THE END, WHICH TO THEM WAS THEN VERY NEAR AT HAND, WHEN THEY WOULD ALL BE FOR THEIR Hebrews 10:35-39 Hebrews 10:35 —Cast not away therefore your confidence,— There seems to be an allusion here to the conduct of weak and cowardly soldiers, who in the day of battle were wont to throw aside their shields and turn their backs on the enemy. This was regarded by the ancients as extremely dishonorable. And hence when the Lacedemonian women presented shields to their sons on going to battle, they were in the habit of saying to them, “ Bring this back, or ‘be brought back upon it." The same sentiment prevailed also among the an­cient Germans. Tacitus says, that “ to lose or cast away the shield in battle, was regarded by them as a matter of the greatest dis­honor ; and that those who acted so were not allowed to be present at the sacrifices, nor to attend the public assemblies of the people." (Germ. c. vi.) In allusion to this very prevalent feeling among the ancients, our author exhorts his Hebrew brethren not to act the part of cowardly soldiers by voluntarily casting away the shield of faith, or rather of that holy and joyful confidence (parresia) which faith inspires in the soul; but to quit themselves like men; “ to be strong in the Lord and in the power of his might"; knowing that no one could ever deprive them of this most valuable weapon of their Christian panoply, unless they would themselves voluntar­ily cast it aside, and then turn about and act as cowards.

Hebrews 10:35 —Which hath great recompense of reward.— This joyful and well grounded confidence gives us peace of mind here, and secures for all who possess it, “ glory, honor, and immortality” hereafter. Great indeed, therefore, is the recompense of its reward. It should be remembered, however, that this reward is not bestowed on any­one as a matter of debt, but of grace. “ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” (Ephesians 2:8.) This confidence is therefore but one of the legiti­mate fruits of God’ s gracious plan; and it serves as a means of en­joying the salvation that has been so freely purchased for us through the precious blood of the Lord Jesus.

Hebrews 10:36 —For ye have need of patience,— Patience is necessary at all times, and especially in times of trial and affliction. For without it, God’ s gracious chastisements are unavailing; they only serve to irritate and excite our evil passions, and to make us more discon­tented. But with patience, they always give us a joyful and ap­proving experience which fills us with an increase of hope and love. (Romans 5:3-5.) And accordingly James exhorts his brethren of the dispersion to let patience have her perfect work, that they “ might be perfect and entire, wanting nothing.” The man who does this, can always with Paul “ glory in tribulations,” knowing that “ these light afflictions which are but momentary [serve to] work out for us a far more exceeding and eternal weight of glory.” (2 Corinthians 4:17.)

Hebrews 10:36 —After ye have done the will of God,— That is, after ye have done and suffered all that God requires of you. The Apostle does not mean to say that Christians should fulfill the will of God, as Christ did by means of his atoning sacrifice (Hebrews 10:7 Hebrews 10:9) ; but only that they should do and suffer patiently, in obedience to God’ s will, whatever he himself may appoint or permit for their own spiritual improvement, as well as for the welfare of others.

Hebrews 10:36 —Ye might receive the promise.— The whole verse may be more literally and simply rendered as follows: For ye have need of pa­tience ; that having done the will of God, ye may receive the prom­ise. By “ the promise” is not meant the word of the promise; for that had been long previously given to Abrahapi and to his seed. (Galatians 3:29.) But “ the promise” here means the thing promised. It is the eternal life with all its accompanying blessings, upon the enjoyment of which the soul of every true believer enters immedi­ately after death. (Luke 16:22; 2 Corinthians 5:6 2 Corinthians 5:8; Philippians 1:23, etc.) And so we read that after Abraham had patiently endured “ he ob­tained the promise.” (Hebrews 6:15.) The object of the Apostle, then, in the use of these words, is simply to persuade the Hebrew Chris­tians to walk in the footsteps of their father Abraham; so that like him, when the toils and trials of life were all over, they too might obtain the promise, and enter on the enjoyment of the eternal in­heritance.

Hebrews 10:37 —For yet a little while, etc.— More literally: For yet a little little while [that is, a very little while], he who is coming \

Hebrews 10:1

Hebrews 10:1. The difference between shadow and very image is the same as between type and antitype, or between form and substance. The sacrificial system under the law was a figure of the one under Christ. Can never make . . . perfect which means complete. (See the comments at verse 4.)

Hebrews 10:2

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 10:3

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 10:4

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 10:5

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 10:6

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 10:7

Hebrews 10:7. Then said I (Christ), in the volume of the book it is written of me. Christ knew that the Old Testa-men 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 10:8

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 10:9

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 10:10

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 10:11

Hebrews 10:11. This is explained by the comments at verse 4.

Hebrews 10:12

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 10:13

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 10:14

Hebrews 10:14. This is equivalent to chapter 9:26; and verse 12 in this chapter.

Hebrews 10:15

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 10:16-17

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 chapter 8:8-13.

Hebrews 10:18

Hebrews 10:18. See the comments at verse 3.

Hebrews 10:19

Hebrews 10:19. Boldness does not mean a spirit of forwardness but rather one of strong confidence. Enter into the holiest. Not literally but by faith through the merits of the blood of Jesus Christ.

Hebrews 10:20

Hebrews 10:20. This new and living way through the vail is explained by the comments at chapter 9:8. It is living in that it need not be repeated.

Hebrews 10:21

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 10:22

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 10:23

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 10:24

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 10:25

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 10:26

Hebrews 10:26. Sin wilfully means to sin deliberately or purposely, in contrast with that committed incidentally or through weakness. No more sacrifice does NOT SAY there is no more chance of forgiveness. Jesus taught that all manner of sins would be forgiven except that against the Holy Spirit. This passage is in the same class or principle as Hebrews 6:4-6, in that it mentions that the persons had received the knowledge of the truth. The point is that Christ made one sacrifice for sin and will make no other.

If this one is repudiated there is no other to which we can look as the Hebrews could In the Mosaic system. Those sacrifices were repeated over and over again and after every transgression the guilty ones could look forward to another sacrifice. If we reject the one in Christ there will be no one and nothing else to which we may look (Galatians 5:4). But that does not say we cannot change our mind and return to the sacrifice that is still available for all who will receive it on the Lord’s terms.

Hebrews 10:27

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 10:28

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 10:29

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 10:30

Hebrews 10:30. Paul cites a statement of God recorded in Deuterony 32:34-36, in regard to the determination of God to judge (execute punishment) the people who reject His terms of mercy.

Hebrews 10:31

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 10:32

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 10:33

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 10:34

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 10:35

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 10:36

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 10:37

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 10:38

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 10:39

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.