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÷÷HEBREWS 10
HEBREWS 10
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Sin Put Away by Christ's Sacrifice | Animal Sacrifices Insufficient | Characteristics of the Sacrifice of Christ | Christ's Sacrifice Takes Away Sins | The Old Sacrifice Ineffective |
| (9:23-10:18) | (9:11-10:18) | (9:23-10:18) |
|
|
| 10:1-4 | 10:1-4 | 10:1-10 | 10:1-4 | 10:1-10 |
| Christ's Death Fulfills God's Will | ||||
| 10:5-10 (5-7) |
10:5-10 (5b-7) |
(5-7) |
10:5-10 (5b-7) |
(5b-7) |
| Christ's Death Perfects the Sanctified | The Efficacy of Christ's Sacrifice | |||
| 10:11-14 | 10:11-18 | 10:11-18 | 10:11-14 | 10:11-18 |
| 10:15-18 (16-17) |
(16-17) |
10:15-18 (16-17) |
(16-17) |
|
| Exhortation and Warning | Hold Fast Your Confession | Exhortation and Warnings | Let Us Come Near to God | The Christian Opportunity |
| 10:19-25 | 10:19-25 | 10:19-25 | 10:19-25 | 10:19-25 |
| The Just Live by Faith | The Danger of Apostasy | |||
| 10:26-31 | 10:26-39 | 10:26-31 | 10:26-31 | 10:26-31 |
| Motives for Perseverence | ||||
| 10:32-39 (37-38) |
(37-38) |
10:32-39 (37-38) |
10:32-39 | 10:32-39 (37-38) |
READING CYCLE THREE (see "Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
CONTEXTUAL INSIGHTS
SPECIAL TOPIC: END OR FULL IN THE BOOK OF HEBREWS
WORD AND PHRASE STUDY
÷HEBREWS 10:1-10
NASB (UPDATED) TEXT: HEBREWS 10:1-10
1For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. 2Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? 3But in those sacrifices there is a reminder of sins year by year. 4For it is impossible for the blood of bulls and goats to take away sins. 5 Therefore, when He comes into the world, He says,
"Sacrifice and offering You have not desired,
But a body You have prepared for Me;
6in whole burnt offerings and sacrifices for sin You have taken no pleasure.
7"Then I said, 'Behold, I have come
(in the scroll of the book it is written of Me)
To do Your will, O God.'"
8After saying above, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin You have not desired, nor have You taken pleasure in them" (which are offered according to the Law),9 then He said, "Behold, I have come to do Your will." He takes away the first in order to establish the second. 10 By this will we have been sanctified through the offering of the body of Jesus Christ once for all.
10:1 "shadow" The Mosaic legislation ("The Law") and rituals were a type and foreshadow of Jesus' high priestly ministry in the heavenly tabernacle, not made with human hands (cf. Heb. 8:5; 9:23-28).
The Jerome Biblical Commentary has an interesting comment:
"Here the author is not using 'shadow' as he does in Heb. 8:5, where the Platonic heavenly-earthly contrast is intended, but in the Pauline sense of a foreshadowing of that which is to come through Christ (cf. Col. 2:17). . .The annually repeated Day of Atonement sacrifices were not able to remove sin; they simply foreshadowed the sacrifice of Jesus" (p. 399).
▣ "of the good things to come" In Heb. 9:11 this referred to the high priestly ministry of Christ.
| ▣ | |
| NASB | "not the very form of things" |
| NKJV | "not the very image of the things" |
| NRSV | "not the true form of these realities" |
| TEV | "not a full and faithful model of the real things" |
| NJB | "no true image of them" |
| Peshitta | "not the essence of the things themselves" |
This is the Greek term icon, which means a detailed reproduction that corresponds to reality (cf. 2 Cor. 4:4; Col. 1:15). Here it is negated and grammatically linked to "a shadow."
▣ "the same sacrifices they offer continually year by year" Jesus offers one effective sacrifice. Levitical Priests offer again and again.
▣ "make perfect" This term means "to bring to completion," "to fully accomplish." This word (teleioō and its other forms; see note at Heb. 7:11) has been a constant theme throughout the book.
The term telos (see Contextual Insights, C.)
▣ "those who draw near" In the OT this referred to priests approaching YHWH for worship or to minister in the temple. But here, under the New Covenant (cf. Jer. 31:31-34), it refers to all believers (cf. James 4:8) who now have intimate access to God through Christ (cf. Heb. 4:16; 7:19,25; 10:1,22). This is symbolized in the veil of the inner sanctuary being torn from top to bottom after Jesus' death (cf. Matt. 27:51; Mark 15:38).
| 10:2 | |
| NASB, NRSV, NJB | "otherwise" |
| NKJV | "for then" |
| TEV | "if" |
| Peshitta | "For it" |
| NET | "for otherwise" |
This is a SECOND CLASS CONDITIONAL, often called "contrary to fact." A false assertion is made to forcibly make a theological point (cf. Heb. 4:8; 7:11; 8:4,7; 10:2; 11:15).
Verse 2 can be translated as
SPECIAL TOPIC: GREEK GRAMMATICALA TERMS, VII.
▣ "would they not have ceased to be offered" This may imply (cf. Heb. 10:11; 7:28) that the temple was still functioning; therefore, Hebrews may have been written before A.D. 70, when the temple (and Jerusalem) were totally destroyed by the Roman general (later Emperor) Titus.
However, the author of Hebrews never uses the procedures of Solomon's or Herod's temple, but reverts to the Mosaic procedures of the tabernacle.
▣ "because the worshipers, having once been cleansed, would no longer have had consciousness of sins" This was the problem with the Mosaic ritual: it could not cleanse the heart and mind of guilt (cf. Heb. 9:9,14). The new covenant in Christ gives access to God with boldness (a clear conscience)!
10:3 "reminder of sins year by year" This seems to refer to the Day of Atonement (cf. Lev. 16), since this was the focus of chapter 9, but it could refer to the entire sacrificial system. The fact that yearly sacrifices were needed to cleanse the tabernacle and the nation, continued to remind the Israelites of the seriousness and repetitiveness of human sin and guilt (cf. Galatians 3).
SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANE
10:4 "for it is impossible" The word impossible is used several times in Hebrews (see full note at Heb. 6:6).
For the author of Hebrews the Greek term "impossible" cannot mean "difficult"!
| 10:5 | |
| NASB | "when He comes into the world, He says" |
| NKJV | "when He came into the world, He said" |
| NRSV | "when Christ came into the world, He said" |
| TEV | "when Christ was about to come into the world, he said to God" |
| NJB | "and that is why he said, on coming into the world" |
| Peshitta | "when he entered into the world" |
This introduces a quote (cf. Heb. 10:5-7) from Ps. 40:6-8, which shows YHWH's displeasure with the OT sacrifices because they were not accompanied by lifestyle faith. Our author uses Ps. 40:7 as an allusion to the coming Messiah who would perfectly please God.
This quote also implies the pre-existence of Christ (cf. John 1:1-2; 8:57-58; 2 Cor. 8:9; Phil. 2:6-7; 1 John 1:1). There has never been a time when Christ did not exist! His one essence with the Father can be documented from John 5:18; 10:30; 14:9; 10:28.
▣ "a body you have prepared for me" This quote follows the Septuagint of Ps. 40:6. The Masoretic Text has "an ear you have dug for me." The specific mention of a physical body prepared for the Messiah would also function in the late first century to combat incipient Gnosticism. Jesus was truly human.
10:6 There are several passages like this in the OT (cf. 1 Sam. 15:22; Isa. 1:11-17; Hosea 6:6; Amos 5:21-27; Micah 6:6-8). They must not be interpreted as God rejecting the sacrificial system, which was an act of His grace to deal with mankind's sin and the fellowship problem for a limited time. But fallen humanity took advantage of the procedures and turned them into mechanical ritual and liturgy instead of heartfelt repentance and faith (cf. Deut. 10:16; Jer. 4:4; 7). God rejects the perfunctory performance of religious ritual and liturgy that does not reflect the heart and life of faith (cf. Isaiah 1).
10:7 "In the scroll of the book it is written" This is a PERFECT PASSIVE, which refers to the Old Testament. Originally the OT was written in sections on leather scrolls. The Dead Sea Scrolls found in 1947 had a copy of Isaiah written on one twenty-nine foot leather scroll.
▣ "to do your will, o God" God's will was a New Covenant with all humanity established by Jesus' death and resurrection (cf. Mark 10:45; 2 Cor. 5:21; Heb. 10:9). When animals died in sacrificial offerings they had no choice. Jesus willingly laid down His own life (cf. John 10:17-18).
SPECIAL TOPIC: THE WILL OF GOD
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
10:8 "sacrifices" This list of four terms in verse 8 seems to cover all types of sacrificial offerings (cf. Leviticus 1-7). The term "sacrifices" literally means a voluntary peace offering.
SPECIAL TOPIC: THE SACRIFICIAL SYSTEM OF THE ANE
▣ "offerings" This refers to a voluntary "meal offering."
SPECIAL TOPIC: GRAIN OFFERINGS
▣ "burnt offerings" These were completely voluntary ,wholly consumed sacrifices.
SPECIAL TOPIC: BURNT OFFERINGS
▣ "sacrifices for sin" This is another class of mandatory sacrifices mentioned in Leviticus chapters 4-5.
▣ "(which are offered according to the Law)" The author's purpose is to show the superiority of Jesus' sacrifice over the Levitical sacrifices. Even when OT sacrifices were performed with the appropriate attitude and procedures, they were only a foreshadowing of the work of Christ.
10:9 "He" This PRONOUN'S antecedent is ambiguous. It could refer to the Father as the One who inaugurates the covenant. Also the phrase "the body of Jesus Christ" in Heb. 10:10 implies He is not the subject. However, all the VERBS in the quote from Ps. 40:6-8 (Heb. 10:5-7) have Christ as their subject.
| ▣ | |
| NASB, NKJV | "takes away" |
| NRSV, NJB | "abolishes" |
| TEV | "does away with" |
| Peshitta | "put an end to" |
This is a strong Greek term for "destroy" (anaireō). The question is how to understand this term in relation to the OT? As a revelation from God it is eternal (cf. Matt. 5:17-19). Paul often quotes the OT as an exhortation to believers. However, as a means of salvation or forgiveness of sin it was only a preliminary stage (cf. Gal. 3). It has been fulfilled and exceeded in the NT in Christ. Context must determine whether this term is to be translated "taken away" (fulfilled) or "abolished" (destroyed).
▣ "the first" This refers to the Mosaic covenant (cf. Col. 2:14).
▣ "the second" This refers to the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-36) in Jesus.
| 10:10 | |
| NASB, NKJV, Peshitta | "By this will we have been sanctified through the offering of |
| the body of Jesus Christ once for all" | |
| NKJV | "And it is by God's will that we have been sanctified through the |
| offering of the body of Jesus Christ once for all" | |
| TEV | "Because Jesus Christ did what God wanted him to do, we are all |
| purified from sin by the offering that he made of his own body | |
| once and for all" | |
| NJB | "And the will was for us to be made holy by the offering of the |
| body of Jesus Christ made once for all" |
Does "the will" refer to Christ's will (cf. Heb. 10:7,9 and NASB, NJB) or to the Father's will (NRSV, TEV)? Since Jesus is the one speaking in Heb. 10:5 (cf. Heb. 10:9), then the context suggests His will.
▣ "we have been sanctified" This is a PERIPHRASTIC PERFECT PASSIVE PARTICIPLE. The goal of Christianity is a righteous people. This was the goal of the OT also. Holiness or sanctification basically is the removal of the curse and consequences of the Fall (cf. Genesis 3), the marring of the image of God in mankind. The New Covenant addresses this need in two ways:
Believers are justified and sanctified by a repentant faith response to God's redemptive sacrifice of Jesus. Once saved, indwelt by the Holy Spirit, we are motivated by an internal law, an internal desire (new heart, new mind, and new spirit) to be Christlike (cf. Rom. 8:29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). Sanctification affects both our standing before God and our new family characteristics lived out in daily life.
▣ "through the offering of the body of Jesus Christ" Fallen mankind did not pursue God (cf. Isa. 53:6; Rom. 3:10-18); God pursued them! He provided a way for all humans to return to fellowship with Him (cf. Mark 10:45; 2 Cor. 5:21; Isaiah 53).
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
▣ "once for all" This is a recurrent theme (cf. Heb. 7:27; 9:12,28; 10:10, see full note at Heb. 7:27). It shows the superiority of Jesus' sacrifice over the repeated sacrifices of the Mosaic covenant (cf. Heb. 10:11-12). Everything that needs to be done for mankind's salvation has been provided. All humans must do is respond to God's offer through faith in the finished work of Christ. "Whosoever will may come" (cf. Romans 10).
÷HEBREWS 10:11-18
NASB (UPDATED) TEXT: HEBREWS 10:11-18
11And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12but He, having offered one sacrifice for sins for all time, sat down at the right hand of God, 13waiting from that time onward until His enemies be made a footstool for His feet. 14For by one offering He has perfected for all time those who are sanctified. 15And the Holy Spirit also testifies to us; for after saying,
16"This is the covenant that I will make with them
After those days, says the Lord:
I will put My laws upon their heart,
And on their mind I will write them,"
He then says, 17
"And their sins and their lawless deeds
I will remember no more."
18Now where there is forgiveness of these things, there is no longer any offering for sin.
10:11 "every priest" The ancient Greek uncial manuscripts A, C, and P have "high priest." The author often uses both terms for Jesus (cf.. Heb. 5:1; 8:3).
However, the more ancient MSS have just "priest" (cf. MSS P46, א, D). The UBS4 gives "priests" an "A" rating (certain).
▣ "stands" The priest stands regularly to offer sacrifices, but Jesus "sits" (Heb. 10:12), His work done!
10:12 "one sacrifice for sins for all times" Jesus has dealt with the human sin problem. No one is lost because of "sin." The only barrier to all the world being saved is unbelief. God has provided a way for all, for all time.
The Greek term diēnekēs, translated "forever," or "for all time," occurs in the book of Hebrews three times (cf. Heb. 7:3; 10:12,14). It is usually associated with the term or phrase that precedes it, which would relate it to "one sacrifice for sins." It is not part of the Ps. 110:1 quotation which follows.
▣ "sat down at the right hand of God" This is a recurring allusion to Ps. 110:1a (cf. Heb. 1:3; 8:1; 12:2). The "right hand" is imagery for the place of royal power, authority, and preeminence. It is also the place of intercession (cf. Rom. 8:34; Heb. 7:25; 1 John 2:1).
Jesus is the Priest (cf. Ps. 110:4) and King (cf. Ps. 110:1-3), like Melchizedek (chapter 7) who has gone before us and provided everything that we need.
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN
10:13 "until his enemies be made a footstool for his feet" This is another quote from Ps. 110:1b. The spiritual battle has been won (cf. Col. 2:15), but not yet consummated.
10:14 This verse shows the tension of the whole book in the area of security. Jesus' once-for-all sacrifice has permanently perfected (PERFECT ACTIVE INDICATIVE) believers. His sacrifice is adequate and complete to accomplish its redemptive task (unlike the Mosaic covenant, cf. Heb. 7:11,19; 9:9).
Believers must continue in their faith and repentant response, which is sanctifying them (PRESENT PASSIVE PARTICIPLE). Continuing faith is the key to individual assurance of salvation. The new heart and new mind (cf. Ezek. 36:22-36) motivates believers to live godly lives in gratitude for a free, complete, and comprehensive salvation. In this book there is never a question about the adequacy of Jesus' sacrifice, but there is a question about individual response—one group's initial profession and a second group's continuing profession.
10:15 "the Holy Spirit" This shows the author's view of the inspiration of the OT (cf. Matt. 5:17-19; 2 Tim. 3:16).
SPECIAL TOPIC: PERSONHOOD OF THE SPIRIT
10:16-17 This is a quote from Jer. 31:33-34, but the order of the phrases is reversed. The author seems to have quoted from memory because this quote differs from the Masoretic Hebrew Text and the Septuagint, as does the same quote in Heb. 8:10-12 (unless it was a purposeful reversal).
10:17 "I will remember no more" What a wonderful truth. When God forgives, because of Christ's sacrifice, He also forgets (i.e., Ps. 103:11-14; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19)! Oh happy day!
10:18 This is the climax of the argument and believers' great hope (the first way has passed away, cf. Heb. 8:13). Thank God for the New Covenant!
÷HEBREWS 10:19-25
NASB (UPDATED) TEXT: HEBREWS 10:19-25
19Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24and let us consider how to stimulate one another to love and good deeds, 25not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.
10:19 "brethren" It seems from this designation that the author is addressing "believers" (cf. Heb. 2:11,17; 3:1,12; 13:22). However, the word is also used in OT quotes referring to Israelites (cf. Heb. 2:12; 7:5).
I hold to the supposed historical setting purposed by R. E. Glaze, No Easy Salvation, that this book addresses two distinct groups.
both worshiping together in a synagogue setting. If this is true, then there are two sets of warnings. It is crucial that we identify which group is being warned!
| ▣ | |
| NASB, NRSV | "since we have confidence" |
| NKJV, Peshitta | "having boldness" |
| TEV | "have. . .complete freedom" |
| NJB | "we have. . .complete confidence" |
The term parrhēsia means "boldness" or "the freedom to speak" (cf. Heb. 3:6; 4:16; 10:19,35). This term expresses the believers' new sense of acceptance and intimacy with God. This is what the Law of Moses could not provide (cf. Heb. 9:9)! This confidence must be held fast by faith (cf. Heb. 3:6,14; 4:14). Confidence is based on the finished sacrificial work of Christ (cf. Eph. 2:8-9), not human performance! Confidence is maintained by godly living (cf. Eph. 2:10).
SPECIAL TOPIC: BOLDNESS (parrhēsia)
▣ "to enter the holy place" Remember, one of the key themes of the book is access to God by means of our forgiveness through Christ's life and death on our behalf. The high priests of the OT entered the Holy of Holies of the tabernacle twice on one day of the year (cf. Heb. 9:25), the Day of Atonement (cf. Leviticus 16). But now through Christ's sacrifice all believers can have continual intimate access to God (another image for access is the veil torn from top to bottom, cf. Matt. 27:51, cf. Mark 15:38).
SPECIAL TOPIC: TABERNACLE OF THE WILDERNESS
▣ "by the blood of Jesus" This is not magical blood, but human blood. It represents Jesus' sacrificial death on behalf of sinful mankind (cf. Acts 20:28; Rom. 3:25; 5:9; Eph. 1:7; 2:13; Col. 1:20; Heb. 9:12,14; 12:24; 13:12; 1 Pet. 1:2,19; Rev. 1:5; 5:9).
10:20 "new" This sacrificial term, prosphatos, means "freshly slain" and is only used here in the NT.
▣ "living way" This is an affirmation of the resurrection. He was slain, but now He is alive (cf. Rev. 5:6) forevermore! He is the only way (cf. John 14:6).
There is a possibility that "living" is a word play on the covenant name for God, YHWH, which is a form of the Hebrew VERB "to be."
SPECIAL TOPIC: NAMES FOR DEITY, D.
| ▣ | |
| NASB | "inaugurated" |
| NKJV | "consecrated for us" |
| NRSV, TEV | "he opened for us" |
| NJB | "has opened for us" |
| Peshitta | "which he has made new for us" |
This is an AORIST ACTIVE INDICATIVE. This "new and living way" is an accomplished, historical, spiritual reality.
The Greek-English Lexicon by Walter Bauer, updated by Arndt, Gingrich, and Danker, lists two different translations for this term in this context.
The context suggests to me a closer link between these two occurrences of this rare NT term. Again, the comparison of the covenants is in view; by His blood Jesus has opened a far better way of approaching God and maintaining fellowship.
SPECIAL TOPIC: THE SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT
▣ "through the veil" This relates to the inner veil in the tabernacle between the holy place and the holy of holies (cf. Matt. 27:51). Here the veil was Jesus' "flesh." This then would refer to Jesus' body being broken for our sins, thus, providing access to God (cf. Isa. 52:13-53:12). The author of Hebrews sees the outer part of the shrine (holy place) as representing the physical realm and the inner shrine (holy of holies) the spiritual realm. In this light the heavenly tabernacle contrasts the earthly pattern (cf. Heb. 6:19).
10:21 "a great priest" See SPECIAL TOPIC: JESUS AS HIGH PRIEST
▣ "the house of God" This refers to OT (cf. Heb. 3:5) and NT (cf. Heb. 3:6; 1 Tim. 3:15; 1 Pet. 4:17) believers (cf. Eph. 2:11-3:13). As Moses was a servant in God's house, Jesus is the high priest and son!
10:22 "let us draw near" This is a PRESENT MIDDLE (deponent) SUBJUNCTIVE. Believers' confidence is based on Jesus' finished work, but this benefit and privilege must be embraced! The "drawing near" is used of worshipers' approaching God. Notice the progression:
The New Covenant (cf. Jer. 31:31-34) is a new heart and a new spirit; an internal law and an external love; a free gift in the finished work of Christ, but it also has requirements (i.e., expected fruit, observable consequences)! Confidence of salvation issues in godly living! It is not primarily a creed to affirm, nor a theology to embrace, but a growing Christlikeness which is evident to all (cf. Matthew13)!
Notice the lists of requirements for "drawing near."
▣ "sincere heart" An appropriate attitude is the key to the new faith covenant (positive, cf. Ezek. 36:22-36; negative, Isa. 29:13).
▣ "in full assurance of faith" Full assurance is linked to faith! Assurance is based on
Human effort cannot bring salvation or assurance. However, a changed and changing life of faith is the evidence that one has truly been redeemed. The normal result of meeting a Holy God is a holy life of service (cf. Eph. 1:4; 2:10).
Biblical assurance was never meant to be turned into a doctrine to be affirmed, but a life to be lived! For those who claim to know Christ but live apathetic, indifferent, worldly, self-centered, unfruitful, non-productive, godless lives—there is no assurance! And, because of the warnings of this book, a great danger!
SPECIAL TOPIC: CHRISTIAN ASSURANCE
▣ "having our hearts sprinkled clean" This is a PERFECT PASSIVE PARTICIPLE which is an allusion to the ritual inauguration of the first covenant (cf. Exod. 24:8; 1 Pet. 1:2). The sprinkling of the blood of the new covenant is much more effective in cleansing fallen mankind's guilt (cf. Heb. 9:9,14).
SPECIAL TOPIC: SPRINKLED WITH BLOOD
▣ "from an evil conscience" This is what the OT could not remove (cf. Heb. 9:9; 10:2). However, 1 Pet. 3:21 draws a similar connection between baptism and a clear conscience.
▣ "our bodies washed with pure water" This is a PRESENT PASSIVE PARTICIPLE. It is possible this is another allusion to the actions of the high priest on the Day of Atonement, a historical analogy to OT washing by sprinkling (cf. Exod.29:4; Lev. 8:6; 16:4; Num. 19:7-8). This does not refer to Christian baptism.
This is another OT allusion to ceremonial washings. It clearly shows that the ritual use of water can refer to
The water is not the mechanism, but imagery. Since the early church had no buildings, people did not come to the front to publicly trust Christ as they do in many churches today. Their public confession and profession was their baptism. It was the occasion for and illustration of the forgiveness of sins and receiving the Spirit (cf. Acts 2:38) not the means.
SPECIAL TOPIC: THE WASHING OF REGENERATION
10:23 "let us hold fast the confession of our hope without wavering" This is a PRESENT ACTIVE SUBJUNCTIVE used as an IMPERATIVE (cf. Heb. 3:14; 4:14). This is the second of three PRESENT SUBJUNCTIVES that show an expected faith necessary, continuing (but contingent) response (i.e., faith, repentance, obedience, perseverance, service, and worship)..
▣ "hope" The KJV has "faith," but it has no Greek manuscript support. The term "hope" often refers to our glorification at the Second Coming (cf. Heb. 3:6; 6:11,18; 7:19; 1 John 3:2).
| ▣ | |
| NASB, NKJV, Peshitta | "for He who promised is faithful" |
| NRSV | "for he who has promised is faithful" |
| TEV | "because we can trust God to keep his promise" |
| NJB | "because the one who made the promise is trustworthy" |
The only VERB is an AORIST MIDDLE (deponent) PARTICIPLE, "promised." This is the theological balance to the three "let us. . ." statements of Heb. 10:22-24. This paradox of a free salvation, provided, produced, and protected by God (cf. 1 Pet. 1:3-9), must produce an appropriate covenantal human response! God's sovereignty and mankind's free will are both biblical truths and must be held in tension.
The trustworthiness of God is the believers' strongest confidence (cf. Heb. 11:11). God's promises are sure; God's Word is true!
SPECIAL TOPIC: ELECTION/PREDESTINATION VERSUS HUMAN FREE WILL
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
10:24 "let us consider" This is a PRESENT ACTIVE SUBJUNCTIVE. The author uses several different words related to our thinking about theological issues.
Believers must think through their faith.
▣ "how to stimulate one another" This is a strong Greek term usually with a negative connotation. It is used only twice in the NT. The other place is Paul and Barnabas' argument in Acts 15:39. This may reflect tension between believing and unbelieving Jews worshiping in a synagogue, which best explains the groups ("us," "you," and "them") of Heb. 5:11-6:12.
▣ "to love and good deeds" These are the true fruits of Christianity (cf. Eph. 1:4)!
10:25 Verses 24-25 list three things that believers should do.
This is the only text in the NT which encourages believers to gather for worship. This may reflect the historical setting of Roman persecution directed toward Christianity (a non-approved religion) versus the relative acceptance of Judaism (an approved religion). It may also reflect different worship days (esp. if the recipients are Christian Jews worshiping in a synagogue setting; they were worshiping on both Saturday and Sunday). Very early after the Church began to spread within Judaism, the rabbis (i.e., revival of pharisaic Judaism at Jamnia around A.D. 90) developed a "curse" oath required of every member of the synagogue (i.e., The Eighteen Benedictions), which involved rejecting Jesus of Nazareth as the promised Messiah. At this point most believers left the synagogue with its Sabbath schedule but continued in their Sunday worship with the Church. James 2:2 uses the term "synagogue" to refer to the Christian place of worship, as does Heb. 10:25.
▣ "the day" This refers to the Second Coming. In light of the following verses, it also relates to Judgment Day.
SPECIAL TOPIC: The Day of the Lord
÷HEBREWS 10:26-31
NASB (UPDATED) TEXT: HEBREWS 10:26-31
26For if we go on sinning willfully after receiving the knowledge of the truth, there
no longer remains a sacrifice for sins, 27but a terrifying expectation of judgment and the fury of a fire which
will consume the adversaries. 28Anyone who has set aside the Law of Moses dies without
mercy on the testimony of two or three witnesses. 29How much severer punishment do you think he will deserve who has
trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the
Spirit of grace? 30For we know Him who said, "Vengeance is Mine, I will repay."
And again, "The Lord will judge His people." 31 It is a terrifying thing to fall into the hands of the living God.
10:26 "if we" This is not a typical structure of a CONDITIONAL SENTENCE. Possibly the GENITIVE ABSOLUTE (hamartanontōn hēmōn) is functioning as the PROTASIS (if clause).
Surprisingly the author grammatically identifies himself with the wilfully sinning group, but this may be a literary technique (editorial plural) similar to Heb. 2:3. The first person does not automatically identify him with the group spoken of in Heb. 10:26-29. This same type of literary technique using the first person can be found in 1 Cor. 13:1-3.
▣ "sinning willfully" "Willfully" is placed first in Greek for emphasis. The word is possibly analogous to the "high handed" sin of the OT (cf. note on Heb. 5:2). The grammatical form of the VERB (PRESENT ACTIVE PARTICIPLE GENITIVE MASCULINE FIRST PERSON PLURAL) has been used by some to suggest that this refers to believers who continue in sin (i.e., 1 John 3:6,9). If they would cease sinning they would avoid the judgment. However, this does not fit the context of Heb. 6:1-6 and Heb. 10:26-29. This is a life or death warning, a once out, always out warning! Rejection of Jesus in the presence of the clear light of revelation produces the darkest possible spiritual night.
SPECIAL TOPIC: THE UNPARDONABLE SIN
SPECIAL TOPIC: THE SIN UNTO DEATH
SPECIAL TOPIC: UNINTENTIONAL SINS
▣ "after receiving the knowledge of the truth" The VERB in English, "receiving," is an AORIST ACTIVE INFINITIVE. This is the crux of the interpretive problem. If they once received the full experiential knowledge (epignōskō) of the (DEFINITE ARTICLE) truth; this sounds like believers! This is the same theological issue as Heb. 6:4-6.
It must be admitted there is no easy, clear, obvious textual interpretation. My personal fear is that my own biases may dominate a very clear text. I must resist a systematic, denominational agenda which silences this powerful, inspired text. The issue is not sinning believers. The issue is believers who cease to believe! I cannot accept a theology that
I reject a theology of lost, saved, lost, saved, lost, saved! I also reject a theology of "once saved, always saved" which is unrelated to continuing belief and lifestyle faith. Therefore, what do I do? I exegete the text: in its historical setting, in its literary context, in its grammatical expression, in its choice of terms, in its genre, and its parallel passages. I must admit that if all I had to work with was Heb. 6:4-6 and 10:26-29, there would be little option but that believers fall away from grace. However,
Therefore, after exegeting the text I think the best overall explanation (not without its own problems and assumptions) is the supposed historical reconstruction of R. E. Glaze, Jr. in No Easy Salvation, published by Insight Press, 1966, ISBN 0-914520-06-7
Hebrews seems to be a specialized book, to a select group. Does that mean it has no message for today? The warnings of this inspired author (along with James, 1 and 2 Peter, and 1 and 2 John) should motivate believers to continue to run the race (see F. F. Bruce, Answers to Questions, pp. 124-125)! The answer does not lie in an easy believism, nor in a fear-generated legalism, but in a godly life of faith, a striving toward holiness, produced by an attitude of gratitude in the full, finished, and final salvation (cf. Heb. 10:14) through Christ by faith and repentance (both initial and continuing).
SPECIAL TOPIC: TRUTH IN PAUL'S WRITINGS
SPECIAL TOPIC: TRUTH IN JOHN'S WRITINGS
10:27 "judgment" The author has emphasized again and again the wonderful hope that believers have in Christ, but the negative side is as compelling; judgment is coming, and all will stand before a holy God (cf. Heb. 9:27; Matt. 25:31-46; 2 Cor. 5:10; Gal. 6:7; Rev. 20:11-15).
SPECIAL TOPIC: JUDGMENT IN THE NT
▣ "the fury of a fire which will consume the adversaries" This is an allusion to Isa. 26:11. Fire is often associated with holiness or cleansing. God is an ethical Being; His creation is an ethical reality. Humans do not break His laws, they break themselves on His laws.
| 10:28 | |
| NASB | "anyone who has set aside the Law of Moses" |
| NKJV | "anyone who has rejected Moses' law" |
| NRSV | "anyone who has violated the law of Moses" |
| TEV | "anyone who disobeys the Law of Moses" |
| NJB | "anyone who disregards the Law of Moses" |
| Peshitta | "He who transgressed the Law of Moses" |
This is a strong word of wilful rejection. In A Handbook on the Letter to the Hebrews, Ellingworth and Nida say:
"The word for disobeys is a strong word, used not of incidental sins, but of breaking the whole covenant (Ezek. 22:26), for example, by idolatry (Deut. 17:2-7), false prophecy (Deut. 18:20), or blasphemy (Lev. 24.13-16)" (p. 236).
▣ "dies without mercy. . .two or three witnesses" In the OT a capital trial always required two witnesses (cf. Num. 35:30; Deut. 17:6; 19:15). There are consequences to disobedience!
10:29 "How much severer" This is an argument from the lesser (Moses' covenant) to the greater (Jesus' covenant). This comparison is the theme of Hebrews.
SPECIAL TOPIC: THE SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT
▣ "trampled under foot" This imagery means to treat contemptuously (cf. Heb. 6:6). This is an AORIST ACTIVE PARTICIPLE, which implies a completed act, as does the next PARTICIPLE.
▣ "Son of God" See SPECIAL TOPIC: THE SON OF GOD
▣ "regarded" This means a deliberation of facts resulting in a choice.
▣ "unclean" This refers to something that is
▣ "the blood of the covenant by which he was sanctified" The interpretive question here relates to the VERB (AORIST PASSIVE INDICATIVE). Is this referring to
The problem with this interpretation is that every place in Hebrews that "sanctified" is used it refers to believers (cf. Heb. 2:11; 9:13; 10:10,14; 13:12). For me the issue is one of covenant-keeping. The sovereign God has produced a covenant relating to salvation. It is free; it is for all, but it must be received (human free will), not just in an emotional response (cf. Matt. 13:20-22), nor in a uniting with a church (cf. 1 John 2:19). Believing is the key. Those who believe/faith/trust (all possible translations of pisteuō) are saved and have assurance. The dual warning of Hebrews is to
If one fails to receive—judgment; if one ceases to believe—judgment!
▣ "and has insulted the Spirit of grace" He convicts of sin, brings us to Christ, baptizes us into Christ and forms Christ in us as believers (cf. John 16:8-11). The Spirit is insulted or outraged when unbelievers reject His wooing and convicting. Some of the recipients of this book were rejecting Christ in the presence of clear revelation from other members of the synagogue (see Introduction, Recipients).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
10:30 "vengeance" This is a quote from the Septuagint of Deut. 32:35a and 36a. This is not anger, but full justice handed out to all involved.
▣ "the Lord will judge His people" This is a further quote from the Septuagint of Deut. 32:36a. The Hebrew text has "vindicate" instead of "judge." Does this phrase imply that the ones wilfully sinning were once God's people? Usually only one aspect of the OT quote is intended. It is probably "judge" that is the focal point of the quote, not that in its original context it referred to idolatrous Israel. The author has been using God's rejection of His own people in judgment as a warning throughout the book.
10:31 "It is a terrifying thing to fall into the hands of a living God" This phrase (cf. Heb. 3:12) reflects the covenant name of God, "YHWH" (cf. Exod.3:14), from Hebrew VERB "to be" (cf. Matt. 16:16). Unbelief reaps an eternal consequence!
SPECIAL TOPIC: NAMES FOR DEITY, D.
÷HEBREWS 10:32-39
NASB (UPDATED) TEXT: HEBREWS 10:32-39
32But remember the former days, when, after being enlightened, you endured a
great conflict of sufferings, 33partly by being made a public spectacle through reproaches and tribulations, and partly by becoming
sharers with those who were so treated. 34For you showed sympathy to the prisoners and accepted joyfully the seizure of your property,
knowing that you have for yourselves a better possession and a lasting one. 35Therefore, do not throw away your confidence, which
has a great reward. 36For you have need of endurance, so that when you have done the will of God, you may receive what was promised.
37For yet in a very little while,
He who is coming will come, and will not delay.
38But My righteous one shall live by faith;
And if he shrinks back, My soul has no pleasure in him.
39But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul.
10:32 "remember the former days" This is a PRESENT MIDDLE IMPERATIVE, possibly referring to Heb. 5:12.
▣ "after being enlightened" This was used of the unbelieving group in Heb. 6:4. I do believe there are two groups being addressed.
The "you" of Heb. 10:32-36 is contrasted with Heb. 10:26-31 (as is Heb. 6:9-12 with 6:4-8).
▣ "endured" This is imagery from an athletic contest (cf. Heb. 12:1,2,3,7).
▣ "great conflict of suffering" This probably refers to the persecution which befell the Church, but not the synagogue, because Judaism was a legal religion under Rome, but Christianity was not. This paragraph seems to imply they helped others who went through the persecution and thereby shared some of the reproach (cf. Heb. 10:33-34; 6:10).
10:34 "to the prisoners" Some Christians had been imprisoned, but not the recipients of the letter. They were believers, but not fully identified with the church. This may corroborate the view that they were Jewish believers still attending a synagogue (see Introduction, Recipients).
The KJV has "in my bonds," which many commentators have used as evidence to establish Paul's authorship. However, there are several possible manuscript variations:
The UBS4 gives option #1 a "B" rating (almost certain).
I do not think Paul is the author of Hebrews. It was someone who
SPECIAL TOPIC: TEXTUAL CRITICISM
▣ "accepted joyfully the seizure of your property" This is a sure evidence of our hope in Christ and our inheritance in Him (cf. Heb. 9:15; 11:16; 13:14; Matt. 5:12; Luke 6:22-23; Rom. 5:3; 8:17). Believers have a joy that the world cannot take away!
▣ "better" See full note at Heb. 7:7.
10:35-36 These verses document the need of the believing group
In many ways this sounds like the message to the seven churches of Revelation 2-3 (cf. Rev. 2:3,5, 7,10,11,13,16,17,19,25,26; 3:2,3,5,10,11,12,20). True faith is a persevering faith (cf. 1 John 2:19). God's covenant promises must be received and held.
The real issue in security is not struggling believers, but the multitude of modern western church members who have no evidence of faith in their lives. Easy believism, coupled with an overemphasis on security, has filled our churches with baby Christians at best and lost people in Christian clothing at worst! Discipleship and the call for radical holiness are missing in a materialistic, capitalistic, decadent, modern western culture. Salvation has been turned into a product (a ticket to heaven at the end of a self-centered life or a fire insurance policy against ongoing sin) instead of a daily, growing, personal relationship with God. The goal of Christianity is not only heaven when we die (product), but Christlikeness now!! God wants to restore His image in mankind so that He can reach fallen humanity with His free offer of salvation in Christ. We are saved to serve! Security is a by-product of a life of service and discipleship.
10:36 This verse is stated with a contingency (i.e., SUBJUNCTIVE VERB "may receive")!
▣ "the will of God" See SPECIAL TOPIC: THE WILL OF GOD
▣ "you may receive what was promised" This refers to the promises of the New Covenant in Christ (i.e., Heb. 9:15)! This New Covenant mentioned in Jer. 31:31-34 is a grace-based covenant, based on God's character, Jesus' death and resurrection, and the Spirit's wooing.
SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," AND "CALL UPON"?
10:37-38 This is a quote from the Septuagint of Hab. 2:3-4, but with the last two clauses reversed for emphasis. New Testament authors had the right, under inspiration, to use and manipulate OT texts that believers, who are under illumination, do not!
▣ "He who is coming" The Hebrew Masoretic Text has "it," but the Greek Septuagint makes it personal, which implies the Messiah.
10:38 "shall live by faith" "Faith" is a cricial theological term. See SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament
▣ "my" There is Greek manuscript confusion as to the antecedent of this personal PRONOUN. It is related to either "righteousness" or "faith." Our author uses the ambiguity of MT and LXX translations to emphasize
In the ancient Greek uncial manuscripts A and C, "my" relates to righteousness. In the LXX, Peshitta, and MS D*, "my" relates to faith. In P13, Dc, Hc, K, P and the Textus Receptus "my" is omitted (following Paul's omission in his quote from Hab. 2:4 in Rom. 1:17; Gal. 3:11).
The "if" in the second part of the verse is a THIRD CLASS CONDITIONAL SENTENCE, which means potential action.
10:39 The author summarizes his confidence in his readers' perseverance (cf. Heb. 6:9-12)! Notice the PRONOUN "we" is used again, as in Heb. 10:26. Therefore, it must remain ambiguous as to which "group" he/she belongs.
▣ "of those who shrink back" This is an allusion to Habakkuk 2:4 in the LXX "if he should draw back, my soul has no pleasure in him." The issue in Hebrews for believers is faithfulness to the end. The great danger is "shrinking back."
The interpretive question in this verse is to whom does the phrase "those who shrink back" refer.
The context of the book as a whole and Heb. 6:9-12 supports #2.
▣ "destruction" This term is often used of those who do not have eternal life (cf. Matt. 7:13; Phil. 1:28; 3:19; 2 Thess. 2:3; 1 Tim. 6:9; 2 Pet. 2:1,3; 3:7). This is not to be understood as ultimate annihilation of the unbeliever, but the loss of physical life. The same imagery is abundant in the OT. One of the mysteries and pain of Hell is its eternal aspect (cf. Dan. 12:2; Matt. 25:46).
SPECIAL TOPIC: HELL, II. D.
| ▣ | |
| NASB | "but of those who have faith to the persevering of the soul" |
| NKJV | "but of those who believe to the saving of the soul" |
| NRSV | "but among those who have faith and so are saved" |
| TEV | "Instead, we have faith and are saved" |
| NJB | "we are the sort who keep faith until our souls are saved" |
| Peshitta | "but to the faith which restores our souls" |
The opposite of "shrink back" is faithfulness. This quote from Habakkuk is used in a different way than Paul uses it in emphasizing the need for initial faith apart from works (cf. Rom. 1:17; Gal. 3:11), while Hebrews uses it for continuing faith. This statement sets the stage for the roll call of the faithful in chapter 11. This roll call shows that faith often causes persecution, even death. It emphasizes that these OT believers, even amidst great difficulties (cf. Heb. 10:32-33) continued in faith! The author of Hebrews asserts his confidence that his believing readers will also continue in faith to the end.
SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
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