<hi type="bold">18. Whereupon--</hi>rather, "Whence."

<hi type="bold">dedicated--</hi>"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [Bengel]; thus, in <reference osisRef="Heb.9.18">He 9:18</reference>, referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.

18. Whereupon-- rather, "Whence." dedicated-- "inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [Bengel]; thus, in He 9:18, referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.


<hi type="bold">19. For--</hi>confirming the general truth, <reference osisRef="Heb.9.16">He 9:16</reference>.

<hi type="bold">spoken ... according to the law--</hi>strictly adhering to every direction of "the law of commandments contained in ordinances" (<reference osisRef="Eph.2.15">Ep 2:15</reference>). Compare <reference osisRef="Exod.24.3">Ex 24:3</reference>, "Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," &c.

<hi type="bold">the blood of calves--</hi>Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so (<reference osisRef="Exod.24.5">Ex 24:5</reference>). The "peace offerings" there mentioned were "of oxen" (Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before.

<hi type="bold">with water--</hi>prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer.

<hi type="bold">scarlet wool, and hyssop--</hi>ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on <reference osisRef="Isa.1.18">Is 1:18</reference>). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (<reference osisRef="Isa.1.18">Is 1:18</reference>). The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high.

<hi type="bold">sprinkled ... the book--</hi>namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence Bengel translates, "And (having taken) the book itself (so <reference osisRef="Exod.24.7">Ex 24:7</reference>), he both sprinkled all the people, and (<reference osisRef="Heb.9.21">He 9:21</reference>) moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in <reference osisRef="Exod.24.7">Ex 24:7</reference>. The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (<reference osisRef="1Pet.1.2">1Pe 1:2</reference>). Compare <reference osisRef="Heb.9.23">He 9:23</reference>, which shows that there is something antitypical to the Bible in heaven itself (compare <reference osisRef="Rev.20.12">Re 20:12</reference>). The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake."

19. For-- confirming the general truth, He 9:16. spoken... according to the law-- strictly adhering to every direction of "the law of commandments contained in ordinances" (Ep 2:15). Compare Ex 24:3, "Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," &c. the blood of calves-- Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so (Ex 24:5). The "peace offerings" there mentioned were "of oxen" (Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before. with water-- prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer. scarlet wool, and hyssop-- ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on Is 1:18). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (Is 1:18). The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high. sprinkled... the book-- namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence Bengel translates, "And (having taken) the book itself (so Ex 24:7), he both sprinkled all the people, and (He 9:21) moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in Ex 24:7. The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1Pe 1:2). Compare He 9:23, which shows that there is something antitypical to the Bible in heaven itself (compare Re 20:12). The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake."


20. <reference osisRef="Exod.24.8">Ex 24:8</reference>, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in <reference osisRef="Luke.22.20">Lu 22:20</reference>, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied.

<hi type="bold">testament--</hi>(See on <reference osisRef="Heb.9.16">He 9:16</reference>, <reference osisRef="Heb.9.17">17</reference>). The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See Alford's excellent Note.

<hi type="bold">enjoined unto you--</hi>commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words, <reference osisRef="Exod.24.8">Ex 24:8</reference>, "(Lord made with you) concerning all these words." But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in <reference osisRef="Heb.8.8">He 8:8</reference>, <reference osisRef="Heb.10.12">10, 12</reference>, whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification.

20. Ex 24:8, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in Lu 22:20, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied. testament-- (See on He 9:16, 17). The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See Alford's excellent Note. enjoined unto you-- commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words, Ex 24:8, "(Lord made with you) concerning all these words." But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in He 8:8, 10, 12, whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification.


21. Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Ex 30:25-30; 40:<reference osisRef="Exod.9.10">9, 10</reference>, which mentions only Moses' anointing the tabernacle and its vessels. In <reference osisRef="Lev.8.10">Le 8:10</reference>, <reference osisRef="Lev.15.30">15, 30</reference>, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as Josephus has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: <reference osisRef="Lev.16.16">Le 16:16</reference>, 20, 33, virtually sanctions this inference. The tabernacle and its contents needed purification (<reference osisRef="2Chr.29.21">2Ch 29:21</reference>).

21. Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Ex 30:25-30; 40:9, 10, which mentions only Moses' anointing the tabernacle and its vessels. In Le 8:10, 15, 30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as Josephus has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Le 16:16, 20, 33, virtually sanctions this inference. The tabernacle and its contents needed purification (2Ch 29:21).


<hi type="bold">22. almost--</hi>to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, <reference osisRef="Exod.19.10">Ex 19:10</reference>; <reference osisRef="Lev.15.5">Le 15:5</reference>, &c.; 16:26, 28; 22:6; <reference osisRef="Num.31.22-Num.31.24">Nu 31:22-24</reference>.

<hi type="bold">without--</hi>Greek, "apart from."

<hi type="bold">shedding of blood--</hi>shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (<reference osisRef="Lev.17.11">Le 17:11</reference>), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here, <reference osisRef="Luke.22.20">Lu 22:20</reference>, "This cup is the new testament in my blood, which is shed for you."

<hi type="bold">is--</hi>Greek, "takes place": comes to pass.

<hi type="bold">remission--</hi>of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (<reference osisRef="Matt.6.12">Mt 6:12</reference>; <reference osisRef="Matt.18.27">18:27</reference>, <reference osisRef="Matt.18.32">32</reference>); our sins are debts. On the truth here, compare <reference osisRef="Lev.5.11-Lev.5.13">Le 5:11-13</reference>, an exception because of poverty, confirming the general rule.

22. almost-- to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, Ex 19:10; Le 15:5, &c.; 16:26, 28; 22:6; Nu 31:22-24. without-- Greek, "apart from." shedding of blood-- shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (Le 17:11), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here, Lu 22:20, "This cup is the new testament in my blood, which is shed for you." is-- Greek, "takes place": comes to pass. remission-- of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (Mt 6:12; 18:27, 32); our sins are debts. On the truth here, compare Le 5:11-13, an exception because of poverty, confirming the general rule.


<hi type="bold">23. patterns--</hi>"the suggestive representations"; the typical copies (see on <reference osisRef="Heb.8.5">He 8:5</reference>).

<hi type="bold">things in the heavens--</hi>the heavenly tabernacle and the things therein.

<hi type="bold">purified with these--</hi>with the blood of bulls and goats.

<hi type="bold">heavenly things themselves--</hi>the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" (<reference osisRef="Luke.19.38">Lu 19:38</reference>). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [Delitzsch in Alford]. Contrast <reference osisRef="Rev.12.7-Rev.12.10">Re 12:7-10</reference>. Christ's atonement had the effect also of casting Satan out of heaven (<reference osisRef="Luke.10.18">Lu 10:18</reference>; <reference osisRef="John.12.31">Joh 12:31</reference>, compare <reference osisRef="Heb.2.14">He 2:14</reference>). Christ's body, the true tabernacle (see on <reference osisRef="Heb.8.2">He 8:2</reference>; <reference osisRef="Heb.9.11">He 9:11</reference>), as bearing our imputed sin (<reference osisRef="2Cor.5.21">2Co 5:21</reference>), was consecrated (<reference osisRef="John.17.17">Joh 17:17</reference>, <reference osisRef="John.17.19">19</reference>) and purified by the shedding of His blood to be the meeting place of God and man.

<hi type="bold">sacrifices--</hi>The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.

23. patterns-- "the suggestive representations"; the typical copies (see on He 8:5). things in the heavens-- the heavenly tabernacle and the things therein. purified with these-- with the blood of bulls and goats. heavenly things themselves-- the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" (Lu 19:38). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [Delitzsch in Alford]. Contrast Re 12:7-10. Christ's atonement had the effect also of casting Satan out of heaven (Lu 10:18; Joh 12:31, compare He 2:14). Christ's body, the true tabernacle (see on He 8:2; He 9:11), as bearing our imputed sin (2Co 5:21), was consecrated (Joh 17:17, 19) and purified by the shedding of His blood to be the meeting place of God and man. sacrifices-- The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.


24. Resumption more fully of the thought, "He entered in once into the holy place," <reference osisRef="Heb.9.12">He 9:12</reference>. He has in <reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>, expanded the words "by his own blood," <reference osisRef="Heb.9.12">He 9:12</reference>; and in <reference osisRef="Heb.9.15-Heb.9.23">He 9:15-23</reference>, he has enlarged on "an High Priest of good things to come."

<hi type="bold">not ... into ... holy places made with hands--</hi>as was the Holy of Holies in the earthly tabernacle (see on <reference osisRef="Heb.9.11">He 9:11</reference>).

<hi type="bold">figures--</hi>copies "of the true" holiest place, heaven, the original archetype (<reference osisRef="Heb.8.5">He 8:5</reference>).

<hi type="bold">into heaven itself--</hi>the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on <reference osisRef="Heb.4.14">He 4:14</reference>; <reference osisRef="1Tim.6.16">1Ti 6:16</reference>).

<hi type="bold">now--</hi>ever since His ascension in the present economy (compare <reference osisRef="Heb.9.26">He 9:26</reference>).

<hi type="bold">to appear--</hi>To PRESENT Himself; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (<reference osisRef="Exod.33.18">Ex 33:18</reference>, <reference osisRef="Exod.33.20-Exod.33.23">20-23</reference>). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing Him only can we see the Father.

<hi type="bold">in the presence of God--</hi>Greek, "to the face of God." The saints shall hereafter see God's face in Christ (<reference osisRef="Rev.22.4">Re 22:4</reference>): the earnest of which is now given (<reference osisRef="2Cor.3.18">2Co 3:18</reference>). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory (<reference osisRef="Exod.28.30">Ex 28:30</reference>).

<hi type="bold">for us--</hi>in our behalf as our Advocate and Intercessor (<reference osisRef="Heb.7.25">He 7:25</reference>; <reference osisRef="Rom.8.34">Ro 8:34</reference>; <reference osisRef="1John.2.1">1Jo 2:1</reference>). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [Delitzsch in Alford].

24. Resumption more fully of the thought, "He entered in once into the holy place," He 9:12. He has in He 9:13, 14, expanded the words "by his own blood," He 9:12; and in He 9:15-23, he has enlarged on "an High Priest of good things to come." not... into... holy places made with hands-- as was the Holy of Holies in the earthly tabernacle (see on He 9:11). figures-- copies "of the true" holiest place, heaven, the original archetype (He 8:5). into heaven itself-- the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on He 4:14; 1Ti 6:16). now-- ever since His ascension in the present economy (compare He 9:26). to appear-- To PRESENT Himself; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (Ex 33:18, 20-23). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing Him only can we see the Father. in the presence of God-- Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Re 22:4): the earnest of which is now given (2Co 3:18). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory (Ex 28:30). for us-- in our behalf as our Advocate and Intercessor (He 7:25; Ro 8:34; 1Jo 2:1). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [Delitzsch in Alford].


25. As in <reference osisRef="Heb.9.24">He 9:24</reference>, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies.

<hi type="bold">with--</hi>literally, "in."

<hi type="bold">blood of others--</hi>not his own, as Christ did.

25. As in He 9:24, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies. with-- literally, "in." blood of others-- not his own, as Christ did.


<hi type="bold">26. then--</hi>in that case.

<hi type="bold">must ... have suffered--</hi>rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" (<reference osisRef="Heb.9.25">He 9:25</reference>), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all.

<hi type="bold">since the foundation of the world--</hi>The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. Philo [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [Grotius].

<hi type="bold">now--</hi>as the case is,

<hi type="bold">once--</hi>for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission (<reference osisRef="Heb.9.22">He 9:22</reference>). Moreover, the expression "once" for all here, and in <reference osisRef="Heb.9.28">He 9:28</reference>, and <reference osisRef="Heb.10.10">He 10:10</reference>, <reference osisRef="Heb.10.12">12</reference>, proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on <reference osisRef="Heb.10.12">He 10:12</reference>).

<hi type="bold">in the end of the world--</hi>Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age (<reference osisRef="Heb.1.1">He 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; <reference osisRef="Matt.28.20">Mt 28:20</reference> is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times," <reference osisRef="Eph.1.10">Ep 1:10</reference>.

<hi type="bold">appeared--</hi>Greek, "been manifested" on earth (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>; <reference osisRef="1Pet.1.20">1Pe 1:20</reference>). English Version has confounded three distinct Greek verbs, by translating all alike, <reference osisRef="Heb.9.24">He 9:24</reference>, 26, 28, "appear." But, in <reference osisRef="Heb.9.24">He 9:24</reference>, it is "to present Himself," namely, before God in the heavenly sanctuary; in <reference osisRef="Heb.9.26">He 9:26</reference>, "been manifested" on earth: in <reference osisRef="Heb.9.28">He 9:28</reference>, "shall be seen" by all, and especially believers.

<hi type="bold">put away--</hi>abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.

<hi type="bold">sin--</hi>singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. <reference osisRef="John.1.29">Joh 1:29</reference>, "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world."

<hi type="bold">by the sacrifice of himself--</hi>Greek, "by (through) His own sacrifice"; not by "blood of others" (<reference osisRef="Heb.9.25">He 9:25</reference>). Alford loses this contrast in translating, "by His sacrifice."

26. then-- in that case. must... have suffered-- rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" (He 9:25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all. since the foundation of the world-- The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. Philo [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [Grotius]. now-- as the case is, once-- for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission (He 9:22). Moreover, the expression "once" for all here, and in He 9:28, and He 10:10, 12, proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on He 10:12). in the end of the world-- Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age (He 1:1, 2). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; Mt 28:20 is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times," Ep 1:10. appeared-- Greek, "been manifested" on earth (1Ti 3:16; 1Pe 1:20). English Version has confounded three distinct Greek verbs, by translating all alike, He 9:24, 26, 28, "appear." But, in He 9:24, it is "to present Himself," namely, before God in the heavenly sanctuary; in He 9:26, "been manifested" on earth: in He 9:28, "shall be seen" by all, and especially believers. put away-- abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more. sin-- singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. Joh 1:29, "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world." by the sacrifice of himself-- Greek, "by (through) His own sacrifice"; not by "blood of others" (He 9:25). Alford loses this contrast in translating, "by His sacrifice."


<hi type="bold">27. as--</hi>inasmuch as.

<hi type="bold">it is appointed--</hi>Greek, "it is laid up (as our appointed lot)," <reference osisRef="Col.1.5">Col 1:5</reference>. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation.

<hi type="bold">once--</hi>and no more.

<hi type="bold">after this the judgment--</hi>namely, at Christ's appearing, to which, in <reference osisRef="Heb.9.28">He 9:28</reference>, "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.

27. as-- inasmuch as. it is appointed-- Greek, "it is laid up (as our appointed lot)," Col 1:5. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation. once-- and no more. after this the judgment-- namely, at Christ's appearing, to which, in He 9:28, "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.


<hi type="bold">28. Christ--</hi>Greek, "THE Christ"; the representative Man; representing all men, as the first Adam did.

<hi type="bold">once offered--</hi>not "often," <reference osisRef="Heb.9.25">He 9:25</reference>; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (<reference osisRef="Heb.9.14">He 9:14</reference>) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (<reference osisRef="Gen.22.1-Gen.22.24">Ge 22:1-24</reference>).

<hi type="bold">to bear the sins--</hi>referring to <reference osisRef="Isa.53.12">Is 53:12</reference>, "He bare the sins of many," namely, on Himself; so "bear" means, <reference osisRef="Lev.24.15">Le 24:15</reference>; <reference osisRef="Num.5.31">Nu 5:31</reference>; <reference osisRef="Num.14.34">14:34</reference>. The Greek is literally "to bear up" (<reference osisRef="1Pet.2.24">1Pe 2:24</reference>). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [Bengel].

<hi type="bold">many--</hi>not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare <reference osisRef="Matt.20.28">Mt 20:28</reference>).

<hi type="bold">look for him--</hi>with waiting expectation even unto the end (so the Greek). It is translated "wait for" in <reference osisRef="Rom.8.19">Ro 8:19</reference>, <reference osisRef="Rom.8.23">23</reference>; <reference osisRef="1Cor.1.7">1Co 1:7</reference>, which see.

<hi type="bold">appear--</hi>rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory.

<hi type="bold">without sin--</hi>apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (<reference osisRef="Heb.9.26">He 9:26</reference>). At His second coming He shall have no more to do with sin.

<hi type="bold">unto salvation--</hi>to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in <reference osisRef="Phil.3.20">Php 3:20</reference> he says, "we look for THE Saviour." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming. <chapter eID="Heb.9"/>

28. Christ-- Greek, "THE Christ"; the representative Man; representing all men, as the first Adam did. once offered-- not "often," He 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (He 9:14) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (Ge 22:1-24). to bear the sins-- referring to Is 53:12, "He bare the sins of many," namely, on Himself; so "bear" means, Le 24:15; Nu 5:31; 14:34. The Greek is literally "to bear up" (1Pe 2:24). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [Bengel]. many-- not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Mt 20:28). look for him-- with waiting expectation even unto the end (so the Greek). It is translated "wait for" in Ro 8:19, 23; 1Co 1:7, which see. appear-- rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory. without sin-- apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (He 9:26). At His second coming He shall have no more to do with sin. unto salvation-- to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Php 3:20 he says, "we look for THE Saviour." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming.


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Heb.10.1-Heb.10.39">He 10:1-39</reference>. Conclusion of the Foregoing Argument. The Yearly Recurring Law Sacrifices Cannot Perfect the Worshipper, but Christ's Once-for-all Offering Can.</title>
 Instead of the daily ministry of the Levitical priests, Christ's service is perfected by the one sacrifice, whence He now sits on the right hand of God as a Priest-King, until all His foes shall be subdued unto Him. Thus the new covenant (<reference osisRef="Heb.8.8-Heb.8.12">He 8:8-12</reference>) is inaugurated, whereby the law is written on the heart, so that an offering for sin is needed no more. Wherefore we ought to draw near the Holiest in firm faith and love; fearful of the awful results of apostasy; looking for the recompense to be given at Christ's coming.

1. Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.

<hi type="bold">having--</hi>inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare <reference osisRef="Heb.9.24">He 9:24</reference>), the original, solid image [Bengel] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare <reference osisRef="2Cor.3.13">2Co 3:13</reference>, 14, 18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So Alford. As Christ is "the express image (Greek, 'impress') of the Father's person" (<reference osisRef="Heb.1.3">He 1:3</reference>), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (<reference osisRef="Heb.8.5">He 8:5</reference>). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation.

<hi type="bold">good things to come--</hi>(<reference osisRef="Heb.9.11">He 9:11</reference>); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." <reference osisRef="Col.2.17">Col 2:17</reference> calls legal ordinances "the shadow," and Christ "the body."

<hi type="bold">never--</hi>at any time (<reference osisRef="Heb.10.11">He 10:11</reference>).

<hi type="bold">with those sacrifices--</hi>rather, "with the same sacrifices.

<hi type="bold">year by year--</hi>This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, <reference osisRef="Heb.10.11">He 10:11</reference>.

<hi type="bold">continually--</hi>Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."

<hi type="bold">comers thereunto--</hi>those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.

<hi type="bold">perfect--</hi>fully meet man's needs as to justification and sanctification (see on <reference osisRef="Heb.9.9">He 9:9</reference>).

CHAPTER 10 He 10:1-39. Conclusion of the Foregoing Argument. The Yearly Recurring Law Sacrifices Cannot Perfect the Worshipper, but Christ's Once-for-all Offering Can. Instead of the daily ministry of the Levitical priests, Christ's service is perfected by the one sacrifice, whence He now sits on the right hand of God as a Priest-King, until all His foes shall be subdued unto Him. Thus the new covenant (He 8:8-12) is inaugurated, whereby the law is written on the heart, so that an offering for sin is needed no more. Wherefore we ought to draw near the Holiest in firm faith and love; fearful of the awful results of apostasy; looking for the recompense to be given at Christ's coming. 1. Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices. having-- inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare He 9:24), the original, solid image [Bengel] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 2Co 3:13, 14, 18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So Alford. As Christ is "the express image (Greek, 'impress') of the Father's person" (He 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (He 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation. good things to come-- (He 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body." never-- at any time (He 10:11). with those sacrifices-- rather, "with the same sacrifices. year by year-- This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, He 10:11. continually-- Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year." comers thereunto-- those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest. perfect-- fully meet man's needs as to justification and sanctification (see on He 9:9).


<hi type="bold">2. For--</hi>if the law could, by its sacrifices, have perfected the worshippers.

<hi type="bold">they--</hi>the sacrifices.

<hi type="bold">once purged--</hi>IF they were once for all cleansed (<reference osisRef="Heb.7.27">He 7:27</reference>).

<hi type="bold">conscience--</hi>"consciousness of sin" (<reference osisRef="Heb.9.9">He 9:9</reference>).

2. For-- if the law could, by its sacrifices, have perfected the worshippers. they-- the sacrifices. once purged-- IF they were once for all cleansed (He 7:27). conscience-- "consciousness of sin" (He 9:9).


<hi type="bold">3. But--</hi>so far from those sacrifices ceasing to be offered (<reference osisRef="Heb.10.2">He 10:2</reference>).

<hi type="bold">in, &c.--</hi>in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast <reference osisRef="Heb.10.17">He 10:17</reference>.

<hi type="bold">a remembrance--</hi>a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (<reference osisRef="Heb.10.4">He 10:4</reference>, <reference osisRef="Heb.10.11">11</reference>). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (<reference osisRef="Heb.10.17">He 10:17</reference>) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (<reference osisRef="2Pet.1.9">2Pe 1:9</reference>). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (<reference osisRef="John.13.10">Joh 13:10</reference>).

3. But-- so far from those sacrifices ceasing to be offered (He 10:2). in, &c.-- in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast He 10:17. a remembrance-- a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (He 10:4, 11). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (He 10:17) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (2Pe 1:9). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (Joh 13:10).


<hi type="bold">4. For, &c.--</hi>reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices (<reference osisRef="Heb.10.3">He 10:3</reference>). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise.

<hi type="bold">take away--</hi>"take off." The Greek, <reference osisRef="Heb.10.11">He 10:11</reference>, is stronger, explaining the weaker word here, "take away utterly." The blood of beasts could not take away the sin of man. A MAN must do that (see on <reference osisRef="Heb.9.12-Heb.9.14">He 9:12-14</reference>).

4. For, &c.-- reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices (He 10:3). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise. take away-- "take off." The Greek, He 10:11, is stronger, explaining the weaker word here, "take away utterly." The blood of beasts could not take away the sin of man. A MAN must do that (see on He 9:12-14).


5. Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins."

<hi type="bold">Wherefore--</hi>seeing that a nobler than animal sacrifices was needed to "take away sins."

<hi type="bold">when he cometh--</hi>Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [Tholuck]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [Alford]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with Alford's view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice ... Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as Alford, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [Alford].

<hi type="bold">a body hast thou prepared me--</hi>Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [Wahl]. In the Hebrew, <reference osisRef="Ps.40.6">Psa 40:6</reference>, it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (<reference osisRef="Heb.2.14">He 2:14</reference>), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice (<reference osisRef="Heb.10.7">He 10:7</reference>, <reference osisRef="Heb.9.10">9, 10</reference>). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice (<reference osisRef="Heb.10.10">He 10:10</reference>), as the contrast to "sacrifice and offering" requires; compare also <reference osisRef="Rom.7.4">Ro 7:4</reference>; <reference osisRef="Eph.2.16">Ep 2:16</reference>; <reference osisRef="Col.1.22">Col 1:22</reference>. More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so <reference osisRef="Job.33.16">Job 33:16</reference>, Margin; <reference osisRef="Job.36.10">Job 36:10</reference> (doubtless the boring of a slave's "ear" was the symbol of such willing obedience); <reference osisRef="Isa.50.5">Is 50:5</reference>, "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or "fashioned," not with allusion to <reference osisRef="Exod.21.6">Ex 21:6</reference>, but to the true office of the ear--a willing, submissive attention to the voice of God (<reference osisRef="Isa.50.4">Is 50:4</reference>, <reference osisRef="Isa.50.5">5</reference>). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice (<reference osisRef="Rom.12.1">Ro 12:1</reference>).

5. Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins." Wherefore-- seeing that a nobler than animal sacrifices was needed to "take away sins." when he cometh-- Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [Tholuck]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [Alford]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with Alford's view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice... Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as Alford, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [Alford]. a body hast thou prepared me-- Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [Wahl]. In the Hebrew, Psa 40:6, it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (He 2:14), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice (He 10:7, 9, 10). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice (He 10:10), as the contrast to "sacrifice and offering" requires; compare also Ro 7:4; Ep 2:16; Col 1:22. More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so Job 33:16, Margin; Job 36:10 (doubtless the boring of a slave's "ear" was the symbol of such willing obedience); Is 50:5, "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or "fashioned," not with allusion to Ex 21:6, but to the true office of the ear--a willing, submissive attention to the voice of God (Is 50:4, 5). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice (Ro 12:1).


<hi type="bold">6. burnt offerings--</hi>Greek, "whole burnt offerings."

<hi type="bold">thou hast had no pleasure--</hi>as if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast <reference osisRef="Matt.3.17">Mt 3:17</reference>.

6. burnt offerings-- Greek, "whole burnt offerings." thou hast had no pleasure-- as if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast Mt 3:17.


<hi type="bold">7. I come--</hi>rather, "I am come" (see on <reference osisRef="Heb.10.5">He 10:5</reference>). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' <reference osisRef="Matt.5.17">Mt 5:17</reference>; to preach, <reference osisRef="Mark.1.38">Mr 1:38</reference>; to call sinners to repentance, <reference osisRef="Luke.5.32">Lu 5:32</reference>; to send a sword and to set men at variance, <reference osisRef="Matt.10.34">Mt 10:34</reference>, <reference osisRef="Matt.10.35">35</reference>; I came down from heaven to do the will of Him that sent me, <reference osisRef="John.6.38">Joh 6:38</reference>, <reference osisRef="John.6.39">39</reference> (so here, <reference osisRef="Ps.40.7">Psa 40:7</reference>, <reference osisRef="Ps.40.8">8</reference>); I am sent to the lost sheep of the house of Israel, <reference osisRef="Matt.15.24">Mt 15:24</reference>; I am come into this world for judgment, <reference osisRef="John.9.39">Joh 9:39</reference>; I am come that they might have life, and might have it more abundantly, <reference osisRef="John.10.10">Joh 10:10</reference>; to save what had been lost, <reference osisRef="Matt.18.11">Mt 18:11</reference>; to seek and to save that which was lost, <reference osisRef="Luke.19.10">Lu 19:10</reference>; compare <reference osisRef="1Tim.1.15">1Ti 1:15</reference>; to save men's lives, <reference osisRef="Luke.9.56">Lu 9:56</reference>; to send fire on the earth, <reference osisRef="Luke.12.49">Lu 12:49</reference>; to minister, <reference osisRef="Matt.20.28">Mt 20:28</reference>; as "the Light," <reference osisRef="John.12.46">Joh 12:46</reference>; to bear witness unto the truth, <reference osisRef="John.18.37">Joh 18:37</reference>. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [Bengel]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (<reference osisRef="Isa.53.10">Is 53:10</reference>). The Son accepted the condition, "Lo, I come to do Thy will, O God" [Bishop Pearson]. Oblation, intercession, and benediction, are His three priestly offices.

<hi type="bold">in the volume, &c.--</hi>literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, <reference osisRef="Heb.10.6">He 10:6</reference>, but by My death]." This is the written contract of Messiah (compare <reference osisRef="Neh.9.38">Ne 9:38</reference>), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.

7. I come-- rather, "I am come" (see on He 10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' Mt 5:17; to preach, Mr 1:38; to call sinners to repentance, Lu 5:32; to send a sword and to set men at variance, Mt 10:34, 35; I came down from heaven to do the will of Him that sent me, Joh 6:38, 39 (so here, Psa 40:7, 8); I am sent to the lost sheep of the house of Israel, Mt 15:24; I am come into this world for judgment, Joh 9:39; I am come that they might have life, and might have it more abundantly, Joh 10:10; to save what had been lost, Mt 18:11; to seek and to save that which was lost, Lu 19:10; compare 1Ti 1:15; to save men's lives, Lu 9:56; to send fire on the earth, Lu 12:49; to minister, Mt 20:28; as "the Light," Joh 12:46; to bear witness unto the truth, Joh 18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [Bengel]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (Is 53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [Bishop Pearson]. Oblation, intercession, and benediction, are His three priestly offices. in the volume, &c.-- literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, He 10:6, but by My death]." This is the written contract of Messiah (compare Ne 9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.


<hi type="bold">8. he--</hi>Christ.

<hi type="bold">Sacrifice, &c.--</hi>The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, <reference osisRef="Heb.10.5">He 10:5</reference>, <reference osisRef="Heb.10.6">6</reference>, in contrast to the sacrifice of Christ with which God was well pleased.

8. he-- Christ. Sacrifice, &c.-- The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, He 10:5, 6, in contrast to the sacrifice of Christ with which God was well pleased.


<hi type="bold">9. Then said he--</hi>"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).

<hi type="bold">I come--</hi>"I am come."

<hi type="bold">taketh away--</hi>"sets aside the first," namely, "the legal system of sacrifices" which God wills not.

<hi type="bold">the second--</hi>"the will of God" (<reference osisRef="Heb.10.7">He 10:7</reference>, <reference osisRef="Heb.10.9">9</reference>) that Christ should redeem us by His self-sacrifice.

9. Then said he-- "At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God). I come-- "I am come." taketh away-- "sets aside the first," namely, "the legal system of sacrifices" which God wills not. the second-- "the will of God" (He 10:7, 9) that Christ should redeem us by His self-sacrifice.


<hi type="bold">10. By--</hi>Greek, "In." So "in," and "through," occur in the same sentence, <reference osisRef="1Pet.1.22">1Pe 1:22</reference>, "Ye have purified your souls in obeying the truth through the Spirit." Also, <reference osisRef="1Pet.1.5">1Pe 1:5</reference>, in the Greek. The "in (fulfilment of) which will" (compare the use of in, <reference osisRef="Eph.1.6">Ep 1:6</reference>, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering ... of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it.

<hi type="bold">are sanctified--</hi>once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," <reference osisRef="Heb.10.2">He 10:2</reference>) once for all and permanently, not the process of gradual sanctification, which is here referred to.

<hi type="bold">the body--</hi>"prepared" for Him by the Father (<reference osisRef="Heb.10.5">He 10:5</reference>). As the atonement, or reconciliation, is by the blood of Christ (<reference osisRef="Lev.17.11">Le 17:11</reference>), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (<reference osisRef="Col.1.22">Col 1:22</reference>). Alford quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood."

<hi type="bold">once for all--</hi>(<reference osisRef="Heb.7.27">He 7:27</reference>; <reference osisRef="Heb.9.12">9:12</reference>, 26, 28; <reference osisRef="Heb.10.12">10:12</reference>, <reference osisRef="Heb.10.14">14</reference>).

10. By-- Greek, "In." So "in," and "through," occur in the same sentence, 1Pe 1:22, "Ye have purified your souls in obeying the truth through the Spirit." Also, 1Pe 1:5, in the Greek. The "in (fulfilment of) which will" (compare the use of in, Ep 1:6, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering... of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it. are sanctified-- once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," He 10:2) once for all and permanently, not the process of gradual sanctification, which is here referred to. the body-- "prepared" for Him by the Father (He 10:5). As the atonement, or reconciliation, is by the blood of Christ (Le 17:11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (Col 1:22). Alford quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood." once for all-- (He 7:27; 9:12, 26, 28; 10:12, 14).


<hi type="bold">11. And--</hi>a new point of contrast; the frequent repetition of the sacrifices.

<hi type="bold">priest--</hi>The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (<reference osisRef="Heb.7.27">He 7:27</reference>).

<hi type="bold">standeth--</hi>the attitude of one ministering; in contrast to "sat down on the right hand of God," <reference osisRef="Heb.10.12">He 10:12</reference>, said of Christ; the posture of one being ministered to as a king.

<hi type="bold">which--</hi>Greek, "the which," that is, of such a kind as.

<hi type="bold">take away--</hi>utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on <reference osisRef="Heb.10.4">He 10:4</reference>); but entirely to strip off one's guilt they never could.

11. And-- a new point of contrast; the frequent repetition of the sacrifices. priest-- The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (He 7:27). standeth-- the attitude of one ministering; in contrast to "sat down on the right hand of God," He 10:12, said of Christ; the posture of one being ministered to as a king. which-- Greek, "the which," that is, of such a kind as. take away-- utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on He 10:4); but entirely to strip off one's guilt they never could.


<hi type="bold">12. this man--</hi>emphatic (<reference osisRef="Heb.3.3">He 3:3</reference>).

<hi type="bold">for ever--</hi>joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare <reference osisRef="Heb.10.14">He 10:14</reference>). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [Bengel]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (<reference osisRef="Heb.9.26">He 9:26</reference>). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (<reference osisRef="Heb.10.2">He 10:2</reference>, <reference osisRef="Heb.10.18">18</reference>). <reference osisRef="Heb.10.14">He 10:14</reference>, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on <reference osisRef="Heb.9.26">He 9:26</reference>. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (<reference osisRef="Heb.10.11">He 10:11</reference>). Also, <reference osisRef="1Cor.15.25">1Co 15:25</reference>, <reference osisRef="1Cor.15.28">28</reference>, agrees with <reference osisRef="Heb.10.12">He 10:12</reference>, <reference osisRef="Heb.10.13">13</reference>, taken as English Version, not joining, as Alford does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.

12. this man-- emphatic (He 3:3). for ever-- joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare He 10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [Bengel]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (He 9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (He 10:2, 18). He 10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on He 9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (He 10:11). Also, 1Co 15:25, 28, agrees with He 10:12, 13, taken as English Version, not joining, as Alford does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.


<hi type="bold">13. expecting--</hi>"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (<reference osisRef="Heb.10.12">He 10:12</reference>), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils <reference osisRef="Ps.110.1">Psa 110:1</reference>. This agrees with <reference osisRef="1Cor.15.23-1Cor.15.28">1Co 15:23-28</reference>. He is, by His Spirit and His providence, now subjecting His foes to Him in part (<reference osisRef="Ps.110.1-Ps.110.7">Psa 110:1-7</reference>). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (<reference osisRef="Rev.19.1-Rev.20.15">Re 19:1-20:15</reference>); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.

<hi type="bold">be made his footstool--</hi>literally, "be placed (rendered) footstool of His feet."

<hi type="bold">his enemies--</hi>Satan and Death, whose strength consists in "sin"; this being taken away (<reference osisRef="Heb.10.12">He 10:12</reference>), the power of the foes is taken away, and their destruction necessarily follows.

13. expecting-- "waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (He 10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Psa 110:1. This agrees with 1Co 15:23-28. He is, by His Spirit and His providence, now subjecting His foes to Him in part (Psa 110:1-7). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (Re 19:1-20:15); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized. be made his footstool-- literally, "be placed (rendered) footstool of His feet." his enemies-- Satan and Death, whose strength consists in "sin"; this being taken away (He 10:12), the power of the foes is taken away, and their destruction necessarily follows.


<hi type="bold">14. For--</hi>The sacrifice being "for ever" in its efficacy (<reference osisRef="Heb.10.12">He 10:12</reference>) needs no renewal.

<hi type="bold">them that are sanctified--</hi>rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (<reference osisRef="1Pet.1.2">1Pe 1:2</reference>) believers is perfect in Christ once for all (see on <reference osisRef="Heb.10.10">He 10:10</reference>). (Contrast the law, <reference osisRef="Heb.7.19">He 7:19</reference>; <reference osisRef="Heb.9.9">9:9</reference>; <reference osisRef="Heb.10.1">10:1</reference>). The development of that sanctification is progressive.

14. For-- The sacrifice being "for ever" in its efficacy (He 10:12) needs no renewal. them that are sanctified-- rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (1Pe 1:2) believers is perfect in Christ once for all (see on He 10:10). (Contrast the law, He 7:19; 9:9; 10:1). The development of that sanctification is progressive.


15. The Greek, has "moreover," or "now."

<hi type="bold">is a witness--</hi>of the truth which I am setting forth. The Father's witness is given <reference osisRef="Heb.5.10">He 5:10</reference>. The Son's, <reference osisRef="Heb.10.5">He 10:5</reference>. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," <reference osisRef="Heb.10.29">He 10:29</reference>. The testimony of all Three leads to the same conclusion (<reference osisRef="Heb.10.18">He 10:18</reference>).

<hi type="bold">for after that he had said before--</hi>The conclusion to the sentence is in <reference osisRef="Heb.10.17">He 10:17</reference>, "After He had said before, This is the covenant that I will make with them (with the house of Israel, <reference osisRef="Heb.8.10">He 8:10</reference>; here extended to the spiritual Israel) ... saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' <reference osisRef="Heb.8.10">He 8:10</reference>) and in their minds ('hearts,' <reference osisRef="Heb.8.10">He 8:10</reference>); I will inscribe (so the Greek) them (here He omits the addition quoted in <reference osisRef="Heb.8.10">He 8:10</reference>, <reference osisRef="Heb.8.11">11</reference>, I will be to them a God ... and they shall not teach every man his neighbor ...), and (that is, after He had said the foregoing, He then adds) their sins ... will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (<reference osisRef="Heb.10.17">He 10:17</reference>), there is no more need of a sacrifice for sins. The object of the same quotation in <reference osisRef="Heb.8.8-Heb.8.13">He 8:8-13</reference> is to show that, there being a "NEW covenant," the old is antiquated.

15. The Greek, has "moreover," or "now." is a witness-- of the truth which I am setting forth. The Father's witness is given He 5:10. The Son's, He 10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," He 10:29. The testimony of all Three leads to the same conclusion (He 10:18). for after that he had said before-- The conclusion to the sentence is in He 10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel, He 8:10; here extended to the spiritual Israel)... saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' He 8:10) and in their minds ('hearts,' He 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in He 8:10, 11, I will be to them a God... and they shall not teach every man his neighbor...), and (that is, after He had said the foregoing, He then adds) their sins... will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (He 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in He 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.


<hi type="bold">18. where remission of these is--</hi>as there is under the Gospel covenant (<reference osisRef="Heb.10.17">He 10:17</reference>). "Here ends the finale (<reference osisRef="Heb.10.1-Heb.10.18">He 10:1-18</reference>) of the great tripartite arrangement (He 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, <reference osisRef="Heb.7.1-Heb.7.25">He 7:1-25</reference>, 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, He 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, <reference osisRef="Heb.9.13-Heb.10.18">He 9:13-10:18</reference>; the first half of this last portion [He 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, <reference osisRef="Heb.10.1-Heb.10.18">He 10:1-18</reference>, 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].

18. where remission of these is-- as there is under the Gospel covenant (He 10:17). "Here ends the finale (He 10:1-18) of the great tripartite arrangement (He 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, He 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, He 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, He 9:13-10:18; the first half of this last portion [He 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, He 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].


19. Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (<reference osisRef="Heb.4.14-Heb.4.16">He 4:14-16</reference>; compare <reference osisRef="Heb.10.22">He 10:22</reference>, <reference osisRef="Heb.10.23">23</reference> here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at <reference osisRef="Heb.7.1">He 7:1</reference>.

<hi type="bold">boldness--</hi>"free confidence," grounded on the consciousness that our sins have been forgiven.

<hi type="bold">to enter--</hi>literally, "as regards the entering."

<hi type="bold">by--</hi>Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare <reference osisRef="Eph.3.12">Ep 3:12</reference>, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (<reference osisRef="Heb.6.20">He 6:20</reference>) and High Priest (<reference osisRef="Heb.10.21">He 10:21</reference>), making atonement for us with His blood, which is continually there (<reference osisRef="Heb.12.24">He 12:24</reference>) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (<reference osisRef="Rev.1.6">Re 1:6</reference>). They draw nigh in and through Christ, the only proper High Priest (<reference osisRef="Heb.7.25">He 7:25</reference>).

19. Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (He 4:14-16; compare He 10:22, 23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at He 7:1. boldness-- "free confidence," grounded on the consciousness that our sins have been forgiven. to enter-- literally, "as regards the entering." by-- Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare Ep 3:12, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (He 6:20) and High Priest (He 10:21), making atonement for us with His blood, which is continually there (He 12:24) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (Re 1:6). They draw nigh in and through Christ, the only proper High Priest (He 7:25).


<hi type="bold">20. which, &c.--</hi>The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on <reference osisRef="Heb.9.18">He 9:18</reference>, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, <reference osisRef="Rom.16.25">Ro 16:25</reference>, <reference osisRef="Rom.16.26">26</reference>) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [Leo].

<hi type="bold">the veil--</hi>As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (<reference osisRef="Heb.5.7">He 5:7</reference>) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (<reference osisRef="Matt.27.51">Mt 27:51</reference>). Not His body, but His weak suffering flesh, was the veil; His body was the temple (<reference osisRef="John.2.19">Joh 2:19</reference>).

20. which, &c.-- The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on He 9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Ro 16:25, 26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [Leo]. the veil-- As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (He 5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Mt 27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (Joh 2:19).


<hi type="bold">21. high priest--</hi>As a different Greek term (archiereus) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" (<reference osisRef="Zech.6.13">Zec 6:13</reference>); a royal Priest, and a priestly King.

<hi type="bold">house of God--</hi>the spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is (<reference osisRef="Heb.12.22">He 12:22</reference>, <reference osisRef="Heb.12.23">23</reference>). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is.

21. high priest-- As a different Greek term (archiereus) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" (Zec 6:13); a royal Priest, and a priestly King. house of God-- the spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is (He 12:22, 23). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is.