THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 HEBREWS Book 2
LESSON SEVEN
This lesson is separated into 5 main sections: (10:1-4) The essential inadequacy of the Legal sacrifices to remove sin (10:5-10) The one valid sacrifice of the perfect fulfillment of the Will of God offered by Christ (10:11-14) The efficacy of Christ’s sacrifice shown by His present Majesty (10:15-18) The fulfillment in Christ of the prophetic description of the New Covenant (10:19-39) The Appropriation And Vital Application Of The Truths Laid Down These 5 sections are separated into 13 sub- sections: 1. The Old and New (10:1) 6. Have Been Sanctified (10:10) 10. Privileges of Christians (10:22) 2. No More Curse (10:2 - 3) 7. Efficacy of Work (10:11 - 14) 11. Social Duties (10:23 - 25) 3. To Take Away (10:4) 8. Forgiveness of Sins (10:15 - 18) 12. The Perils of Apostasy (10:26 - 31) 4. A Body Prepared (10:5 - 7) 9. Personal Advocate (10:19 - 21) 13. Past Experience (10:32 - 39) 5. He Takes Away (10:8 - 9)
The Old Sacrifices and the New The abiding efficacy of Christ's One Sacrifice (8:1-10:18)
In the preceding section the writer of the Epistle has pointed out the completeness of the one single High- priestly work of Christ in comparison with the crowning service of the Old Covenant on the Day of Atonement. He once for all was offered (Heb. 9:28); and in due time, coming forth from the Divine Presence, He will proclaim the consummation of His work.
Thus He stands in sharp contrast to the Levitical High-priests. Their work was repeated because it was essentially imperfect. In other words, that which seemed to give it special attractiveness and power, as appealing sensibly to the worshipper year by year by a visible and impressive service, was a sign of its inefficacy and transitoriness to those who looked deeper.
Because the Law witnessed to something which it did not include or convey, its message was given again and again. This thought is now extended from the general representative sacrifice to the Levitical sacrifices generally. The Apostle points out:
(Heb. 10:1-4) The inherent weakness and the provisional office of these sacrifices (Heb. 10:5-10) The true nature of the Sacrifice of Christ (Heb. 10:11-14) The perpetual efficacy of Christ’s Sacrifice from His present position of Kingly Majesty (Heb. 10:15-18) The consequent fulfillment in Him of the prophetic description of the New Covenant
Heb. 10:1-4. The essential inadequacy of the Legal sacrifices to remove sin
(10:1) The sacrifices of the Mosaic system could not bring a completing, for just what they did once they did afresh when the time came round . Pg 53 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 (10:2) Such repetition could not have been required if they had been spiritually efficacious. (10:3) Viewed in their real character they were designed to declare a need which they did not satisfy. (10:4) Which essentially they could not satisfy.
Top The Old and New (Heb 10:1) Next Section
Heb 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. KJV
Greek Text according to G.R. Berry For a shadow having the law of the coming good things, not itself the image of the things, year by year with the same sacrifices which they offer in perpetuity never is able those who approach to perfect.
10:1
For a shadow…to perfect The sentence is complicated, and the natural order of the words is modified by the desire of the writer to emphasize the main ideas of the statement. If we adopt the reading "is able" the rendering appears to be fairly clear: For as having a shadow only of the good things to come, not the very image of the objects, the Law can never, by the same sacrifices which they offer year by year, in a continually recurring cycle, make perfect for ever those who come to God on the way which it opens.
In this rendering it is assumed that the two phrases year by year and in perpetuity are placed (irregularly) at the head of the clauses to which they belong in order to bring out the conceptions of ‘yearly repetition’ and ‘perpetuity’ of effect, which respectively characterize the Old and New Covenants.
The same purpose of emphasis explains the fact that in perpetuity precedes the verb to which it belongs, while elsewhere it follows it: vv. 12,14; 7:3.
If in perpetuity is joined with they offer in the sense of the Vulgate indesinenter, ‘without cessation,’ ‘as long as the Law lasts,’ it loses the peculiar force which it has elsewhere of marking an act which issues in a permanent result, permanent in continuous duration and not only in successive repetition; and it is specially difficult to suppose that the same combination of words should be used differently in the same chapter.
For a shadow having…not itself the image For as having a shadow of the good things to come the Law. The emphatic position of the participle contrasts forcibly the nature of the Law with the nature of Christ’s work which has been just set forth. The iteration, the inefficacy, the transitoriness of the services of the Law which culminated on the Day of Atonement, followed from the fact that it ‘had a shadow only of the good things to come.’ It could provide nothing more than symbolic, and therefore recurrent, offerings, which in different ways witnessed to an idea that they were inadequate to fulfill.
The words contain one of the very few illustrations which are taken from art in the New Testament. The ‘shadow’ is the dark outlined figure cast by the object — as in the legend of the origin of the bas-relief contrasted with the complete representation produced by the help of color and solid mass.
Pg 54 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 The likeness brings before us under the conditions of space, as we can understand it, that which is spiritual: See Romans 8:29; Col. 1:19; 3:10.
Rom 8:29 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. NIV
Col 3:10-11 (10) And have put on the new man, which is renewed in knowledge after the image of him that created him: (11) Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. KJV
The difference between the ‘shadow’ and the ‘image’ is well illustrated by the difference between a ‘type’ and a ‘sacrament,’ in which the characteristic differences of the Old and New Covenants are gathered up. The one witnesses to grace and truth beyond and outside itself: the other is the pledge and the means through which grace and truth are brought home to us.
Hence many saw in ‘the good things to come’ the sacraments of the Christian Church; and Theophylact, accepting this interpretation, carries our thoughts still further. As the image is better than the shadow, so, he argues, will the archetype be better than the image, the realities of the unseen world than ‘the mysteries’ which now represent them.
One other point is to be noticed.
Things visible and sensible are the shadows: Things unseen and spiritual are the substance
In other words the whole world is made for us a shadow of some unimaginable glory.
What is our life span of some seventy years compared to eternity? What is our life with its pains and problems compared to the glorious eternity with the creator of all things?
There is no comparison. Our life here on earth is only a shadow of what lies ahead, according to the path that we choose either life with Jesus or death with Satan, ‘choose ye this day whom ye shall serve?’
Of the coming good things Of the good things to come, the blessings which belong to the ‘coming age’ (Heb. 6:5), ‘the coming order’ (Heb. 2:5). These are here spoken of as future from the standpoint of the Law. And, though they were essentially realized by the accomplishment of Christ’s work (Heb. 9:11), they still remain in part yet future in regard to man’s full enjoyment of them (Heb. 13:14).
Of the…things ‘The real objects.’ The word is unusual in this sense. It expresses coming good things so far as they were embodied. Compare Heb. 6:18; 11:1.
Pg 55 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Heb 6:18 God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. NIV
Heb 11:1 Now faith is being sure of what we hope for and certain of what we do not see. NIV
Year by year The words go with the whole clause. The reference is not exclusively to the services of the Day of Atonement, but to the whole sacrificial system of the Law, completed in a yearly cycle, which started (so to speak) from the ‘continual’ burnt-offering and was crowned on the Day of atonement ‘once in the year’ (compare Heb. 9:7).
When all had been done only to be repeated, the powerlessness of the legal atonements was vividly set forth.
All the Levitical sacrifices, the daily sacrifices habitually offered by the priests (v. 11) And the single yearly sacrifice of the High-priest Found their fulfillment in Christ
With the same The identical repetition was a sign of the powerlessness of the system.
It could provide nothing fresh. And yet further, what it had once done it did again and again and again and etc. Evidently therefore the effect was as inadequate as it was unalterable.
Which they offer Which they, the appointed ministers of the system, offer.
In perpetuity…those who approach to perfect Make perfect for ever — so that the effect once obtained lasts onwards without break — those worshippers who come to God through the High-priest or priests. The whole congregation is included in the title, which cannot be limited either to the priests or to special offers. The daily sacrifices and the sacrifices on the Day of atonement were for all.
To perfect See Additional Note on Hebrews 2:10 found in Book One of this study.
Top No More Curse (Heb 10:2 - 3) Next Section Previous Section
Heb 10:2-3 (2) For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. (3) But in those sacrifices there is a remembrance again made of sins every year. KJV
Pg 56 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Greek Text according to G.R. Berry (2) Since would they not have ceased to be offered, on account of no any having longer conscience of sins those who serve once purged? (3) But in these a remembrance of sins year by year [there is].
The inefficacy of the sacrifices is proved by their repetition.
If it be said that the repeated sacrifice dealt only with the later sins; the answer is that we have to deal with sin and not with sins only To be assured that our true relation with God has been re-established.
Romans 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: KJV
Romans 8:2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. KJV
Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: KJV
2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. KJV
As in Adam we all became sinners, So in Christ we have through His Sacrifice become saved if we except Him and follow Him.
Since would they The words are a question which is followed up by the but of verse 3. ‘since in that case (else), would they not…? But in fact…’
Those who serve The worship would still continue though the necessity for atoning sacrifices had ceased to exist. Compare Revelation 22:3; Heb. 9:9.
Rev 22:3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. NIV
Heb 9:9 This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. NIV
Once purged When they had once for all been cleansed. The effect of the cleansing is regarded in its continuance, Pg 57 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 and not in its actual accomplishment (Eph. 5:26 having cleansed) Compare v. 10 sanctified. Such permanent cleansing would have involved to perfect (v. 1). The application of the virtue of the one effectual sacrifice would have met the wants of every true worshipper. The case of a single body of worshippers. The case of a single body of worshippers is taken, but the principle holds true of all.
Hebrews 10:1-18; Hebrews 10:1-3
1-18 “If the keynote of the last chapter was the efficacy of blood offered in sacrifice, the main theme of this chapter is the once-for-all character of [the Messiah's] saving death” (Hugh Montefiore, The Epistle to the Hebrews, p. 163).
Shadow...originals. The notion of earthly copies and heavenly originals is Hebraic and grounded in the Tanakh (see 8:2-6 a &Notes; 9:1-5&N, 23-24), but here it is expressed in Hellenistic imagery drawn from Plato's Republic.
The Torah has in it a shadow of the good things to come, but not the actual manifestation (or “image”) of the originals. The author does not belittle the Torah (compare Colossians 2:16-23&NN) but gives it its place in the unfolding of God's work in history. In respect to the sacrificial system, the Messiah's death and entry into the heavenly Holiest Place brings to humanity an actual manifestation here and now of what the Torah previewed, namely, the good things still to come when Yeshua returns.
But the argument does not extend to other components of the Torah.
1. First of all, just as Sha’ul Saul at Galatians 3:17-25&NN uses the term “Torah” to refer to only its legal aspects, the author of this book frequently uses “Torah” in reference only to its “food and drink and various ceremonial washings” (9:10), not its moral elements.
2. Secondly, nothing is said one way or another about Jewish rituals unconnected with the sacrificial system, such as kashrut or Jewish festivals. See 8:13.
10:1-3 In Judaism the daily synagogue services are thought of as having replaced the daily Temple sacrifices. This connection is made clear in the Siddur itself, where the first part of the shacharit (“morning”) service includes portions recalling the sacrifices (Hertz edition, pp. 34-41). Other portions of the liturgy are directly concerned with sin and forgiveness (the 5th and 6th blessings of the ‘Amidah and the Tachanunim (“supplications”)).
Thus, with the Temple no longer in existence, it is the daily synagogue service which serves as a reminder of sins, year after year. In fact, it makes sense for the Conservative and Reform Jewish movements to apply the term “Temple” to synagogues if synagogue prayers are equivalent to Temple sacrifices. But see 9:22&N on why they are not.
Yochanan Ben-Zakkai, who led the Synod of Yavneh ( 90 C.E. A.D.) in reorienting non-Messianic Judaism toward halakhah (“law”) and away from the sacrificial system after the Temple had been destroyed, apparently continued to have sins on his conscience, even on his deathbed (see Talmudic source quoted in 1 Thessalonians 4:13 N).
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern. All rights reserved. Used by permission.)
Pg 58 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 [5.] (Chap. 10:1.) "For" (he says) "the Law having a shadow of the good things to come not the very image of the things"; i.e. not the very reality. For as in painting, so long as one [only] draws the outlines, it is a sort of "shadow" but when one has added the bright paints and laid in the colors, then it becomes "an image." Something of this kind also was the Law.
"For" (he says) "the Law having a shadow of the good things to come, not the very image of the things," i.e.
1. Of the sacrifice 2. Of the remission:
"Can never by those sacrifices with which they offered continually make the comers thereunto perfect." (Ver. 2-9) "For then would they not have ceased to be offered?
Because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year.
For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt- offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo! I come, in the volume of the book it is written of Me, to do Thy will, O God. Above when He said, Sacrifice, and offering, and burnt-offerings, and [offering] for sin Thou wouldest not, neither had pleasure therein, which are offered by the Law, then He said, Lo! I come to do Thy will, O God! He taketh away the first that He may establish the second."
Thou seest again the superabundance [of his proofs]?
1. This sacrifice (he says) is one; 2. Whereas the others were many: therefore they had no strength, because they were many. 3. For, tell me, what need of many, 4. If one had been sufficient? 5. So that their being many, and offered "continually," 6. Proves that they [the worshipers] were never made clean.
For if they were set free from all their sins, the sacrifices would not have gone on being offered every day. For they had been appointed to be continually offered in behalf of the whole people, both in the evening and in the day. So that there was
1. An arraignment of sins, and not a release from sins; 2. An arraignment of weakness, not an exhibition of strength.
For because the first had no strength, another also was offered: and since this effected nothing, again another; so that it was an evidence of sins. The "offering" indeed then, was an evidence of sins, the "continually," an evidence of weakness.
But with regard to Christ, it was the contrary: He was "once offered." The types therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have [somewhat] in common with one another. For the figure exists equally in both, but not the power. So too also is it in respect of Heaven and of the tabernacle, for the figure was equal: for there was the Holy of Holies, but the power and the other things were not the same.
Pg 59 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 What is, "He hath appeared to put away sin by the sacrifice of Himself"? What is this "putting away"? it is making contemptible. For sin has no longer any boldness; for it is made of no effect in that when it ought to have demanded punishment, it did not demand it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed.
"He hath appeared by the sacrifice of Himself" (he says), that is, "He hath appeared," unto God, and drawn near [unto Him]. For do not [think] because the High Priest was wont to do this oftentimes in the year. ... So that henceforward this is done in vain, although it is done; for what need is there of medicines where there are no wounds? On this account He ordained offerings "continually," because of their want of power, and that a remembrance of sins might be made. Arch-Bishop John Chrysostom of Constantinople A.D. 400 from Nicene and Post-Nicene Fathers, Series 1, Volume 14, PC Study Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)
10:3
The Levitical sacrifices had, however, an important function to fulfill in the discipline of men. The repetition which showed their inefficacy, kept alive the sense of sin.
But in these But in them sins are called to remembrance That is: ‘so far from the sacrifices being discontinued because they have fulfilled their work, they serve in fact to keep alive the recollection of sin as a present burden.’
A remembrance of sins Not simply ‘a remembrance’ or ‘a record made’ of sins but a calling to mind of sins, whereby men are put in remembrance of them by a divine institution. This is more than a public acknowledgment and confession of sins.
Under the new Covenant God Himself does not remember the sins of His people, still less does He bring them solemnly to their remembrance.
The use of the word a remembrance suggests a contrast between the Jewish sacrifices and the Christian Eucharist (the Communion service with the bread being the body of Christ and the cup of wine being the blood of Jesus Christ). In them there was a remembrance of sins. See Luke 22:19; I Cor. 11:24-26.
Luke 22:19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. KJV
1 Cor 11:24-26 (24) and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me." (25) In the same way, after supper he took the cup, saying, "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." (26) For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes. NIV
Pg 60 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 They were instituted to keep fresh the thought of responsibility: that was instituted, in Christ’s words, to bring to men’s minds the recollection of the redemption which He has accomplished.
Year by year The words are repeated from verse 1. The thought of sin is brought home in various aspects by the whole system of sacrifices year by year.
Top To Take Away (Heb 10:4) Next Section Previous Section
Heb 10:4 For it is not possible that the blood of bulls and of goats should take away sins. KJV
Greek Text according to G.R. Berry Impossible [it is] for [for the] blood of bulls and of goats to take away sins.
10:4
Impossible…..to take away The spiritual inefficacy of the Levitical sacrifices, which was indicated by their repetition, is patent also from their very nature.
The physical suffering and death of an irrational creature – unwilling and unconscious can make no atonement for man’s sin. Man can have no true fellowship with such beings. Such a sacrifice cannot be more than a symbol, a sign.
Of bulls and of goats Compare Heb. 9:12 & 19. The sacrifices of the Day of Atonement still suggest the general language. Compare Psalms 50:13 LXX. ‘Do I eat the flesh of bulls? Or do I drink the blood of goats?’
To take away sins The image appears to be that of the removal of a load bound upon the sinner. Compare Jeremiah 11:15; Zech. 3:4.
Jer 11:15 "What is my beloved doing in my temple as she works out her evil schemes with many? Can consecrated meat avert [ your punishment]? When you engage in your wickedness, then you rejoice." NIV
Zech 3:4 The angel said to those who were standing before him, "Take off his filthy clothes." Then he said to Joshua, "See, I have taken away your sin, and I will put rich garments on you." NIV
The limited yet real power of the Levitical sacrifices has been recognized in Hebrews 9:13. Pg 61 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Heb 9:13 The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. NIV
Heb. 10:5-10 The one valid sacrifice of the perfect fulfillment of the Will of God offered by Christ
In the last paragraph the inefficacy of the Levitical sacrifices has been brought out. In this paragraph Christ’s efficacious sacrifice of Himself is placed in contrast with them. The argument is expressed in the language of a Davidic Psalm.
(10:5-7) The Christ coming into the world gives utterance to the conviction of man that the only sacrifice which he can offer to God is perfect obedience (10:8,9) In doing this He contrasts the fulfillment of the will of God with the Levitical sacrifices so as to abolish the latter by the former (10:10) He obeys perfectly; and of the fruits of His obedience men are made partakers
Psalm 40 is regarded with probability as an expression of David’s feeling towards the close of his persecution by Saul, when the promised kingdom was now in near view.
Ps 40:6 Sacrifice and offering you did not desire, but my ears you have pierced ; burnt offerings and sin offerings you did not require. NIV
The present text of the Psalm consists of two parts which differ widely in general tone. (Psalms 40:1-12)
The first part stands out from the writings of the Old Testament as giving not only a view of the essential inadequacy of external sacrifices, but also a clear indication of that which they represent and of that which fulfils the idea to which they bear witness.
In the contemplation of God’s mercies, and in the declaration of God’s righteousness, the Psalmist feels that no offering of that which is without the worshipper can rightly convey the return of gratitude or make atonement (sin-offering). Nothing but perfect self-devotion answers to the claims of God and man’s desire. Such a confession, which embodies the aspiration of man, and rises above his power of fulfillment, describes what Christ has done as the Son of man, through whom man’s ideal has been realized (compare Heb. 2:6; Psalm 8). Thus the words are rightly applied to Him. His power to do the will of God corresponded with His purpose to do it. That will bring once accomplished for humanity by its perfect representative, the use of sacrifices was done away.
Pg 62 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7
The words in their original context gain fresh force from a comparison with I Samuel 15:22. David, the true divine type of a king, spontaneously embodied the principle which Saul, the human type of a king, violated to his own overthrow. ‘And Samuel said, Hath the Lord as great delight in whole burnt offerings, and sacrifices, as in obeying the voice of the Lord? Behold obedience is better than good sacrifice; and to hearken, is better than the fat of rams.’ I Basileion (I Samuel) 15:22 LXX.
(Psalms 40:13-17)
The second part cannot be applied to the Messiah (v. 13); and most of it (vv. 14-18) occurs again in the Psalter, with slight variations, as Psalms 70.
The rendering in Hebrews must therefore be considered to be a free interpretation of the original text in the LXX. In this respect it extends and emphasizes the fundamental idea.
The ‘body’ is the instrument for fulfilling the divine command, just as the ‘ear’ is the instrument for receiving it.
God originally fashioned for man in his frame the organ for hearing His voice, and by this He plainly showed that he was made by obey it.
Pg 63 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7
Top A Body Prepared (Heb 10:5 - 7) Next Section Previous Section Heb 10:5-7 (5) Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: (6) In burnt offerings and sacrifices for sin thou hast had no pleasure. (7) Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. KJV
Greek Text according to G.R. Berry (5) Wherefore coming into the world he says, Sacrifice and offering thou wiles not, but a body thou didst prepare me. ( 6) Burnt offerings and [sacrifices] for sin thou delighted not in. ( 7) Then I said, Lo, I come, (in [the] roll of [the] book it is written of me,) to do, O God, thy will.
Heb 10:5-7 (5) Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; (6) with burnt offerings and sin offerings you were not pleased. (7) Then I said, `Here I am-it is written about me in the scroll- I have come to do your will, O God.'" NIV
Note: you could expect a plumber to know about plumbing and so you would know that a Jew would have an insight on sacrifices and the system that was used. This is why this commentary is useful. Paul the Learner
Hebrews 10:5-7
10:5-7 It is sometimes claimed by opponents of the New Testament that in this passage the author distorts the Tanakh (see 2 Corinthians 4:1-2&N) in order to prove that Yeshua is the Son of God. More specifically, they hold, first, that Psalm 40 does not refer to the Messiah at all, and second, that several of its lines are intentionally misquoted.
Following, for comparative purposes, is the Jewish Publication Society's rendering of Psalm 40:7-9(6-8):
“Sacrifice and meal-offering Thou hast no delight in; Mine ears hast Thou opened; Burnt-offering and sin- offering hast Thou not required. Then said I: ‘Lo, I am come With the roll of a book which is prescribed for me; I delight to do Thy will, O my God.’”
The answer to the first objection is that although the Psalm itself expresses its writer's gratitude at deliverance from trouble or sickness, our author, aware that the Messiah could have expressed his own conception of his task on earth with these words, uses the passage midrashically for this purpose. This procedure, legitimate if all understand that the text is being used in this elastic fashion, was common among Jewish writers of the time.
The answer to the second objection is that the author accurately quotes the Septuagint, the Greek version of the Tanakh prepared by Jewish translators more than two centuries before Yeshua was born; but it is necessary to examine three phrases more thoroughly. Pg 64 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 You have prepared for me a body. The line differs significantly from the second line of the Hebrew text translated above, which is, literally, “You have dug my ears,” and is usually understood to mean that God has opened this person's ears so that he will be able to hear the Torah better and thus be better able to carry out its commands.
The sense of the Septuagint is essentially the same as that of the Hebrew, for the point in both is that the person is entirely ready to do God's will and obey his Torah. It is not known whether the Septuagint translators worked from a different Hebrew text or merely clarified the sense of the existing text, a common practice among the Targum translators.
‘Then said I, Lo, I come; in the beginning of the books, it is written of me.’ Psalms 40:7 Syriac Peshitta
‘Then I said, “See, I will bring a scroll recounting what befell me.” [meaning of the Hebrew here is uncertain]. Psalms 40:8 Tanakh Hebrew Text
‘Then I said, Behold I come; (in the volume of a book it is written respecting me).’ Psalms 40:7 LXX
In the scroll of the book it is written about me. The Hebrew of the corresponding line in Psalm 40 is: Bim’gillat-sefer katuv ‘alai. The New Testament and my translation give a more obvious and defendable rendering of the Hebrew than the Jewish Publication Society version quoted above.
Note: We see in Genesis 2:4 ‘These are the generations of the heavens and of the earth when they were created, in the day that the Lord [YHVH –Adoni –Jehovah] God [Elohim] made the earth and the heavens.’ When Jesus said to search the scriptures for in them ye think that you have eternal life, and they are they that testify of Me.’ And as we see in John 1, Colossians 1 and Hebrews 1 that the Memra [logos] Word created all things and is spoken of throughout the Old Testament, and we call Him Jesus [ref. John 1:14]. So we see that ‘in the beginning of the books [Peshitta] and ‘in the volume of a book [LXX] that is speaks of Him.
Paul the Learner
I have come to do your will. The Hebrew of Psalm 40:9(8) means, in full: “I delight to do your will; your Torah is in my inmost parts.”
The objection is that the Psalmist equates delighting to do God's will with obeying the Torah, not with Yeshua's dying sacrificially, and that the author intentionally deletes the second line in order to avoid that conclusion. But, as I often point out, rabbinic citation of a Tanakh text always implies the context (see, for example, Mt 2:15 N, Romans 10:6-8 N).
Therefore, we learn from this passage that Yeshua's relationship to the Torah is so intimate that he could speak of it as being “in my inmost parts.” This accords with his own proclamation, at Mt 5:17-20, that he had not come to do away with the Torah or the Prophets, but to bring out their full meaning. We also learn that as “the firstborn among many brothers” (Ro 8:29), the Messiah himself was the first to receive God's New Covenant promise, as expressed by Jeremiah, “I will put my Torah in their minds and write it on their hearts” (v. 16 b below).
We who are Yeshua's followers, by being immersed into Yeshua (Romans 6:2), and to the degree that we are thus fully identified with him (John 15:1-10, 17:20-26), too have God's Torah in our own inmost parts and
Pg 65 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 delight to do his will. The essence of Torah, then, is doing God's will; but it is a delight only if it arises out of fully trusting him (Romans 1:5, 17; Ephesians 2:8-10; Philippians 2:12-13).
This extensive defense of the author's use of Psalm 40 has been necessary because of the word-by-word analysis which he makes in vv. 8-10. For example, God's will is mentioned in all three of those verses.
(Jewish New Testament Commentary)
10:5
Wherefore coming into the world Wherefore… Because the Levitical sacrifices were essentially ineffective the Christ speaking through the Psalmist or, to express the same idea otherwise, the Psalmist giving utterance to the highest thought of man which Christ alone can realize, recognized the fact, and offered the reality of rational self-surrender which they represented. The words when He entereth into the world are not to be confined to the moment of the Incarnation though they found their complete fulfillment then. They apply to each manifestation of Christ in the realm of human life (John 1:9; comp. 6:14;11:27). The entrance of the divinely chosen King upon His earthly Kingdom corresponds with the entrance of the Son of man upon the inheritance of the world.
The words, it will be observed, assume the preexistence of the Christ. It is worthy of notice that Philo especially affirms of the Logos (Word) that ‘he came not in visible form’ de prof. & 19 (I 561M.);
He says The words of the Psalmist are ideally the words of the Christ; and they are not past only but present. Compare Heb. 1:6; 3:7;5:6;8:8. No person is named. The thought of the true speaker is present to the mind of every reader.
Sacrifice and offering Burnt offerings and for sin The two pairs of words give a complete view of the Jewish sacrifices.
The first pair describe them according to their material, the animal-offering and the meal offering. The second pair give in the burnt-offering and the sin-offering
Representative types of the two great classes of offerings:
Eucharistic which belonged to the life of the Covenant Offerings Expiatory Offerings which were provided for the restoration of the life of the Covenant.
In themselves, this is laid down generally, the sacrifices gave no pleasure to God. Their value was in what they represented. Under this aspect:
That which corresponds to the first pair is distinctly stated.
Pg 66 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 The aspirations and wants expressed by the second pair find their complete satisfaction in the fulfillment of the will of God by the Son of man through suffering and death (v. 7).
Several passages in the Old Testament recognize the powerlessness of sacrifices in themselves: I Sam. 15:22; Ps. 50:8; Hos. 6:6; Isa. 1:10; Jer. 7:21.
But these words of Ps. 40 go further: they point to a perfect service, and perhaps to the sacrifice (death) of one who has served perfectly.
But a body thou didst prepare me The King, the representative of men, recognizes in the manifold organs of His personal power — His body — the one fitting means for rendering service to God. Through this, in its fullness, He can do God’s will.
Not by anything outside Himself Not by animals in sacrifices Not by the fruits of the earth in offerings
But by the use of His own endowments, as He is enabled to use them, He will accomplish that which God designed for Him to do.
Some ancient thinkers regarded the humanity of Christ as the final cause of all created things (compare Epp. Of St John, pp. 291 f.). The thought throws light upon the gradual progress of the world throughout the ages, the humanity of Christ holding out the promise of the unity of men and of Creation in man.
Additional Note on Heb. 10:5 The Body of Christ
1. The idea of ‘the Body.’ The idea of ‘the Body of Christ’ has a very wide and important bearing upon the apprehension of the truth of the Incarnation (God in Christ). The ‘body’ is the one complete organism through which the life is realized under special conditions. The body, if we may so speak, is the expression of the life in terms of the environment. Thus the one life of the Son of man is equally manifested under different circumstances by ‘the body of humiliation’ and by ‘the body of glory.’
The conception of ‘the body’ is fundamentally different from that of ‘flesh and blood,’ the symbolic (representative) elements, which go to form our present bodies. Of these ‘the blood’ is taken to symbolize the principle of the earthly life. That in us which is represented by ‘the blood’ has no place in the body of the Resurrection (Luke 24:39 flesh and bones. Compare Ephesians 5:30 of His flesh and of His bones).
2. The work of Christ in His Body of humiliation.
Pg 67 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7
We have then to consider the relation of the Lord’s ‘body of humiliation,’ and of His ‘body of glory,’ to humanity and to men. The writer of the Epistle in treating finally of the Lord’s redemptive and consumptive work finds the lesson which he desires to convey in the words of the Psalmist spoken in the person of the Christ: Lo I am come to do Thy will, O Lord: a body didst Thou prepare for me.
This earthly body became the organ of a perfect, a universal, human life. By the offering of His body (Heb. 10:10) in the absolute service of life, in the voluntary endurance of death,
The Lord fulfilled the destiny of man as created, And bore the penalty which fallen man had brought upon himself.
In the offering of Himself He offered to God the humanity which He had taken. The effect of this offering is both individual and social.
Each believer finds himself in Christ, And in Him realizes the fulfillment of his own destiny.
He was potentially included in Him, so that
The death of Christ was his death, And the life of Christ through death is his own life.
At the same time the separated fragments of creation are brought together, and the barriers find clear expression in the Apostolic writings:
(I Peter 2:24) He Himself bore (carried up and laid as upon an altar) our sins in His body upon the tree, that we having died unto sin might live unto righteousness (Romans 7:4) Ye were made dead to the law through the body of Christ (compare 6:3) (Hebrews 10:10) By the offering of the body of Jesus Christ we have been sanctified
So far the personal effects accomplished through ‘the Body of Christ’ - ‘the Body of His humiliation’ - are affirmed. The wider effects are described no less distinctly.
(Col 1:19-22) It was the good pleasure [of the Father]….through Him to reconcile all things unto Himself, having made peace through the blood of His cross….and you did he reconcile in the body of His flesh through death (Eph 2:14-16) He is our peace, who made both one….that He might create in Himself of the twain one new man; and might reconcile them both in one body unto God through the cross
3. The work of Christ in His Body, the Church.
Pg 68 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 What is thus begun has to be fulfilled. This fellowship with the ascended Christ finds a realization on earth. There is still an organism of the life of the Son of man, a Body through which He works, and to which men may minister. (Col. 1:24) I….fill up on my part that which is lacking of the afflictions of Christ in my flesh for His body’s sake, which is the Church
Of this Body He is even now the Head:
(Eph. 1:23;4:15;5:23) The Father….gave Him to be head over all things to the Church, which is His body (Col. 1:18) He is the head of the body, the Church
This Body is necessarily one, even as Christ is one:
(I Cor. 12:13) In one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free (Eph. 4:4,5) There is one body and one Spirit….one Lord, one faith, one baptism, one God and Father of all (Col. 3:15) Let the peace of Christ rule in your hearts, to the which also ye were called in one body
At the same time, like the natural body, it ‘grows’ by the action of its own vital law through the ministry of its constituent parts, and it is ‘built up’ by the introduction of new members; but ‘growth’ and ‘building up’ are alike manifestations of the informing power of Christ, the Head:
(Col. 2:19) ….the Head, from Whom all the body, being supplied and knit together through the joints and bands, increases with the increase of God (Eph. 4:11,12) He gave some to be apostles, and some prophets….for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ (Eph. 4:16) From Whom all the body…..maketh the increase of the body unto the building up of itself in love
Into this Body Christians are incorporated by Baptism:
(Eph. 5:30) We are members of His body (compare verse 26); I Cor. 12:13 (I Cor. 10:16) And they are sustained in their vital union with Christ by the fellowship of His body and blood
So it is that Christians themselves are one body in Christ (Romans 12:5); and severally members one of another (Eph. 4:25; Rom. 12:5), sharing in a common life but charged with different offices (Rom. 12:4,6; I Cor. 12:27); and under this aspect our bodies are members of Christ (I Cor. 6:15).
It is obvious that the view which is thus opened to us of the Body of Christ as the one organism, if the word may be allowed, through which His life is fulfilled, throws light upon the ‘words of Institution’ at the Last Supper. Christ does not say ‘This is my flesh’: He does say ‘This is my blood.’ He offers us Pg 69 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7
part in the one organization of the One Life which transcends earth (This is my body, I Cor. 11:24; Matthew 26:26; Mark 14:22; Luke 22:19): He offers us the virtue of His life on earth through which we may now fulfill our work.
The discernment and appropriation of this spiritual reality is at once the great trial and the highest blessing of the Christian life (….if he discern not the body. I Cor. 11:27-29).
10:6
Burnt offerings and sacrifices for sin - holokautoomata kai peri hamartias The burnt-offering and the sin-offering. (from Vincent's Word Studies of the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft)
Thou delighted not in Because of the sin and rebelliousness of the people. The great contrast is illustrated:
(Mal 1:10) "Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you, " says the LORD Almighty, " and I will accept no offering from your hands. NIV (Eph 5:2) As Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. NIV
10:7
Then I said At the time when the Divine Will was made clear: when it was seen that no Eucharistic offerings could satisfy the divine claim to grateful service; and no expiatory offerings do away with sin.
I come I am come, not ‘I will come.’ Obedience is immediate and complete. This sense of the will of God was, as it were, the Master’s call in the heart, and the servant’s answer was in the new connection. ‘Here am I’ (Isaiah 6:8).
In roll of book it is written Perhaps the simplest rendering is: in the book-roll (the roll of the Law) a law is written for me, which lays down perfectly my duty. The King acknowledges a definite standard of the will of God, before He undertakes to aim at fulfilling it. The Law which foreshadowed the duties of a King of Israel was the rule of the King’s life. Here the reference appears to be quite general: John 5:39
John 5:39 You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me. NIV
Pg 70 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 To do The shortening of the verse brings the purpose of the speaker into closer connection with His coming.
Thy will The will of God answers to the fulfillment of man’s true destiny; and this in spite of the fall of man. Christ, as Son of man, made this will His own and accomplished it. The utterance of the King of Israel expressed man’s true aim, which was beyond human reach, and so rightly belongs to the Messiah who attained it. Compare John 4:34; 8:29. It is of interest to notice how constantly ‘the will of God’ is connected with the redemption and consummation of man: John 4:34; 5:30; 6:38; Eph. 1:5,9,11; I Tim. 2:4; and in one special aspect: I Thess. 4:3. Compare Revelation 4:11.
Top He Takes Away (Heb 10:8 - 9) Next Section Previous Section Heb 10:8-9 (8) Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither had pleasure therein; which are offered by the law; (9) Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. KJV
Greek Text according to G.R. Berry ( 8) Above saying, Sacrifice and offering and burnt offerings and [sacrifices] for sin thou willed not, nor delighted in, (which according to the law are offered); ( 9) then he said, Lo, I come, to do, O God, thy will. He takes away the first, that the second he may establish;
(8) First he said, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them" (although the law required them to be made). (9) Then he said, "Here I am, I have come to do your will." He sets aside the first to establish the second. NIV
10:8
Sacrifice and offering The plurals seem to be accommodated to burnt offerings, which itself generalizes the singular of the original.
Which - such as are offered…., compare v. 11; 2:3.
According to the law The absence of the article directs attention to the general character of the sacrifices as legal, and not to their specific character as Mosaic. Compare Heb. 8:4 and contrast this with Heb. 7:5; 9:19,22.
[1.] Ver. 10:8. In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument,
If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed?
Pg 71 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 He here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New [Testament], but from the prophets, bringing forward from times of old the strongest testimony, that it [the old system] comes to an end, and ceases, and that they do all in vain, "always resisting the Holy Ghost." (Acts 7:51.)
And he shows over and above that they cease not now [only], but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came;
1. First they were made to cease, 2. And then He appeared.
That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted [of weakness], and then He appeared; for (He says) "sacrifice and offering Thou wouldest not."
Hereby He took all away; and having spoken generally, He says also particularly, "In burnt-offerings and [sacrifice] for sin Thou had no pleasure." But "the offering" was everything except the sacrifice. "Then said I, Lo! I come." Of whom was this spoken? of none other than the Christ.
Here he does not blame those who offer, showing that it is not because of their wickedness’s that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times.
What then has this to do with the "sacrifices" being offered "oftentimes"?
Not only from their being "oftentimes" [offered] (he means) is it manifest that they are weak, and that they effected nothing; but also from God's not accepting them, as being unprofitable and useless. And in another place it is said, "If Thou had desired sacrifice I would have given it." (Psalms 51:16.) Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God's will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will. (Chrysostom)
Hebrews 10:8-10
10:8-10 Notice that God does not take away the Torah; rather, he takes away the first system of sacrifices and priesthood in order to set up the second within the framework of the one eternal Torah.
Moreover, it is not necessary to suppose that this “taking away” prohibits all animal sacrifices by the Levitical priesthood. The author's point relates to only the sin offering: “an offering for sins is no longer needed” (vv. 15-18&N) because the second sin offering system is effectual in a way that the first never was (v. 10, 9:11- 15&N).
The other animal sacrifices and the Levitical priesthood could be continued without eclipsing the preeminent role of Yeshua's once-for-all sacrifice and eternal high-priesthood. Even the sin-offering ritual could theoretically be continued, but only if it were regarded as a memorial and not as effective in itself. Just as it was never more than “a shadow” (v. 1&N), so now, if it should be resumed (which would presuppose the rebuilding of the Temple at some future time; see 2 Thessalonians 2:4 N), it could not be more than a
Pg 72 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 reminder of the great deliverance provided in Yeshua's death as our final and permanently effective sin offering and his resurrection as our cohen gadol. (Jewish New Testament Commentary)
Note: The sacrifice of Jesus fulfilled the sacrificial system set up by God through Moses. Any more animal sacrifices would not be acceptable to God, the type as such is done away, the reality has come to pass. The priesthood which was temporary also has been fulfilled by the one priesthood of Jesus through the Melchisedec line. Now during the millennial reign of Jesus Christ there will be a temple and sacrifices, but a completely different order of priesthood and purpose of the sacrifices as I explained earlier above. Paul the Learner 10:9
He takes away He (i.e. the Christ) removes, doeth away with. This is the only occurrence of the word in the Epistles except in 2 Thess. 2:8. In the sense of ‘kill’ it is frequent in the Acts. It is not found elsewhere in the New Testament or in the LXX in the sense of ‘removing.’
The first……the second The first — the offering of outward sacrifices: The second — the fulfillment of the divine will by rational self-devotion.
Top Have Been Sanctified (Heb 10:10) Next Section Previous Section Heb 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. KJV
Greek Text according to G.R. Berry By which will sanctified we are through the offering of the body of Jesus Christ once for all.
10:10
By which will In which will, perfectly accomplished by Christ for all time, according to His abiding declaration, we have been sanctified, as included in its scope. The will of God fulfilled by Christ is regarded not as that through which, nor as that according to which men are sanctified. They are included in it, even in that purpose of love which Christ has realized (Eph. 1:7). Compare v. 19; 29; 13:20.
The thought of Christians as included in the Father’s will, which Christ fulfilled, corresponds with Paul’s thought of Christians being ‘in Christ’.
Through the offering of the body Prepared, which offering, slowly matured through life, was consummated on the cross. The clause contains an answer to the question which naturally arises:
‘How are we sanctified in the will of God?’ That will was realized in the perfect life of the Son of man, in which each man as a member of humanity finds the realization of his own destiny.
Pg 73 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 The use of offering (used of Christ’s offering only in this chapter and Eph. 5:2) connects the self-sacrifice of Christ with the typical sacrifices. And the compound name Jesus Christ (comp. Heb. 13:8,21 only) characterizes the completeness of the sacrifice under the divine and human aspects of the Lord’s Person. At the same time the specific reference to ‘the body,’ the appointed organ for doing God’s will under the particular conditions, emphasizes the reference to the totality of Christ’s earthly work. Elsewhere in the Epistle He is said to ‘offer Himself’ (Heb. 7:27; 9:14,25).
Once for all The word (Heb. 7:27; 9:12) goes with the whole sentence. The sanctification of all believers is completed on the divine side. Compare v. 13 & 14.
The effects of Christ’s Sacrifice
Christ has gained for man the end of his creation The effect of Christ’s Sacrifice of Himself is presented in different places of the Epistle under various aspects in relation to man’s position and needs.
In consequence of sinfulness and sin man is Spiritually in bondage In debt Alienated from God He requires Redemption Forgiveness Atonement Reconciliation All these blessings Christ has brought to humanity by His Incarnation His Life His Passion His Ascension By His perfect fulfillment of the destiny of man under the conditions of the Fall He has brought again within man’s reach the end of his creation (Psalms 8; Heb. 2:5)
The general teaching of the Epistle upon the subject can be summarized most conveniently into two heads:
A. In relation to spiritual powers 1. The effect of Christ’s Sacrifice on the general relation of man to spiritual powers The might of the devil is brought to naught. Christ was Incarnate (See Heb. 2:14. Comp. Rev. 1:18) 2. The effect of Christ’s Sacrifice on man’s personal state As a consequence of this men are delivered from: A present tyranny. (See Heb. 2:15) An obligation contracted in the past. (See Heb. 9:15. Comp. 9:22; 10:18; 9:12) 3. A propitiation is offered At the same time a propitiation is offered for the sins of the people, so that they can
Pg 74 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 come before God (See Heb. 2:17,18) B. Man’s personal state Man was created to gain the divine likeness: he needs therefore perfect hallowing
He is sin-stained:
he needs cleansing
He has powers capable of exercise, cultivation, development:
he needs perfecting
These three, hollowing, cleansing, perfecting, are connected in the Epistle with Christ’s Sacrifice in Life and Death. Ps 17:15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. KJV
Hallowing (a) The purpose of Christ (See Heb. 13:12) (b) The fact (See Heb. 10:29) (c) The realization ( See Heb. 10:14) The work is complete on the divine side and gradually appropriated on man’s side. (d) The ground ( See Heb. 2:11) The Redemption completes and crowns the purpose of Creation, which included the possibility of it. (e) An object of human effort (See Heb. 12:14) Cleansing Consecration requires as the beginning of its actual fulfillment cleansing. This is presented: (a) Generally (See Heb. 1:3) (b) Individually ( See Heb. 9:14) (c) As complete on the divine part ( See Heb. 10:2) (d) As extending to the scene of man’s ( See Heb. 9:23) heavenly service Perfecting The perfecting of men is wholly dependent on Christ’s own perfecting. Of this perfecting we see: (a) The ground, in Christ’s work (See Heb. 10:14) (b) The accomplishment, according to a (See Heb. 11:40) purpose of God slowly fulfilled to our eyes
Pg 75 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 (c) The partial fulfillment in a vision of the (See Heb. 12:23) heavenly city
Different forms in which the work is presented In this connection it is desirable to study together the verbs which present typical views of Christ’s work, holy and purity - these deal with man in himself in his present and final state.
Holy The sense of ‘holy’ is derived from the highest application of the word to God Himself. God is spoken of as ‘holy’ under the aspect of His inviolable purity, majesty, awe-inspiring glory. Those who are devoted to Him that they may reflect His character are ‘holy’. That is hollowed which is made to minister to the manifestation of His glory: See Matthew 6:9; compare I Peter 3:15. Hence generally Holy has two main senses. (1) To set apart for God: to separate from ‘the world.’ (2) To make conformable in character to such a dedication. Compare Lev. 20:26.
As applied to Christians there are therefore two distinct aspects of the words ‘holy,’
‘Hallowed’ The initial consecration which marks the destiny for which as Christians they are set apart—the ‘indelible character,’ in theological language, which is given by Baptism 'Progressive Hallowing" By which the divine likeness is slowly formed (compare John 10:36;17:19). The different tenses in which the verb is used place the different aspects of ‘hallowing’ in a clear light. Purity The idea of ‘purity’ expresses primarily the satisfaction of external conditions. In the first instance it marks ceremonial cleanness. The leper as unclean was excluded from the outward commonwealth of Israel. He was restored by cleansing (Matt. 8:2). (1) To remove outward defilement And so to make ceremonially fit to draw near to God. (2) To remove spiritual defilement And so to make morally fit to come before God. Purity Is prospective, and points forward to a future state not yet attained (Heb. 12:14) Purification Is retrospective and points to a past which has been done away (Heb. 1:3; 2 Pet. 1:9) Propitiation Marks the present restoration of fellowship with God, by the removal of that which stays the outflow of His love (I John 2:2)
10:11-14 The efficacy of Christ’s sacrifice shown by His present Majesty
Top Efficacy of Work (Heb 10:11 - 14) Next Section Previous Section
Pg 76 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 A view of the efficacy of Christ’s present work follows on the general description of His historic sacrifice in Life and Death. This is given by presenting the contrast between:
(Heb. 10:11-13) The continuous service of the Levitical priests and Christ’s position of Royal assurance (Heb. 10:14) Showing the ground of Christ’s preeminence in the abiding sufficiency of His one offering for the needs of every member of His Church Heb 10:11-14 (11) And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: (12) But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; (13) From henceforth expecting till his enemies be made his footstool. (14) For by one offering he hath perfected for ever them that are sanctified. KJV
Greek Text according to G.R. Berry (11) And every priest stands day by day ministering, and the same often offering sacrifices, which never are able to take away sins. ( 12) But he, one for sins having offered sacrifice, in perpetuity sat down at [the] right hand of God, ( 13) henceforth awaiting until he placed his enemies [as] a footstool for feet his. ( 14) For by one offering he has perfected in perpetuity the sanctified.
The eleventh verse takes up the three thoughts of v. 1. The Levitical service consists of repeated acts, and these the same, and essentially ineffective. On the other hand Christ having offered one sacrifice efficacious for ever took His place on the divine throne in certain expectation of final victory (10:12,13).
10:11
And every priest And further, there is another characteristic of Christ’s priestly work which marks its infinite superiority, while every Levitical priest standeth…..He….sat down…..
Christ’s sacrifice is not only pleasing to God, but it has an absolute power: it issues in perfect sovereignty for the Son of man, the representative of men (Heb. 2:9).
The general term ‘priest’ suits the argument better than the specific term ‘high-priest.’ The work of Christ is considered in relation to the whole hierarchical and sacrificial system of Judaism. The Jewish priests ‘stand’ in their service (Deut. 10:8; 18:7).
Deut 10:8 At that time the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD, to stand before the LORD to minister and to pronounce blessings in his name, as they still do today. NIV
Deut 18:7 Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. KJV
Pg 77 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Stands Standeth. The idea of ‘standing’ is that of:
A work still to be done Service still to be rendered Homage still to be paid
So the angels stand before God: Isaiah 6:2; Luke 1:19; Revelation 7:11.
Day by day……..sacrifices The divine service and the sacrifices of the Tabernacle and Temple are repeated day by day. This could be said even of the duties of the High-priest.
To take away sins Contrast is encompassed (Heb 5:2). Man is, so to speak, wrapped in sins. He weaves, as it were, in action a terrible robe for himself (compare Psalms 35:26).
Psalms 35:26 May all who gloat over my distress be put to shame and confusion; may all who exalt themselves over me be clothed with shame and disgrace. NIV
This enveloping shroud, no part of his true self, has to be stripped off (2 Cor. 3:16).
2 Cor 3:16 But whenever anyone turns to the Lord, the veil is taken away. NIV
Ver. 10:11-18
"By the which will we are sanctified," he says. How sanctified? "by the offering of the Body of Jesus Christ once for all."
[3.] "And every priest standeth daily ministering and offering oftentimes the same sacrifice." (To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.) "But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool." (Ver. 14, 15)
"For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those [sacrifices] are not offered; he reasoned from what is written, [and] from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins.
Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said," (ver. 16-18) "This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin."
Pg 78 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second. "He sat down on the right hand of God, from henceforth expecting." Why the delay? "that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified."
But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then [does it appear] that they shall be put under? By the saying "He sat down." He called to mind again that testimony which saith, "until I put the enemies under His feet." (See above, 1:13.) But His enemies are the Jews.
Then since he had said, "Till His enemies be put under His feet," and they [these enemies ] were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the daemons. And intimating the greatness of their subjection, he said not "are subjected," but "are put under His feet." (Chrysostom)
Note: Chrysostom qualifies his statement that the enemies of Jesus was the Jews, by saying that all unbelievers that means Jews and Gentiles as well are His enemies and will face Him in judgment. Paul the Learner
Hebrews 10:11-14; Hebrews 10:11; Hebrews 10:14
10:11-14 The point is the once-and-for-all-ness, the eternal effectiveness of Yeshua's sacrifice, as opposed to the repeated but only temporarily effective sacrifices of the first system (compare vv. 1-4, in cleansing consciences and making believers truly holy; also see 9:11-15&N). This is reinforced by the requoting of Psalm 110:1: Yeshua, after performing his ritual service, did what no Levitical cohen gadol ever did, he sat down at the right hand of God.
10:11 Every day...over and over. See Exodus 29:38.
10:14 Brought to the goal of being permanently forgiven. See 7:11. (Jewish New Testament Commentary)
10:12
But he, one…in perpetuity sat down He, when He had offered one sacrifice for sins for ever, sat down. The sacrifice was efficacious for ever, through all time, being appropriated by each believer (v. 14).
10:13
Henceforth awaiting Henceforward awaiting. Christ Himself in His royal majesty ‘waits’ as the husbandman for the processes of nature (James 5:7) and the patriarchs for the divine promise (Heb. 11:10). There is an aspect in which the time of the triumphant Return of Christ is known only to the Father (Matthew 24:36; Mark 13:32; Acts 1:7), and is in some sense contingent on the action of men (Acts 3:19,20; 2 Pet. 3:12).
Until he placed The Return of Christ appears to be placed after the conquest of His enemies. Compare I Cor. 15:22-26.
Pg 79 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 1 Cor 15:22-26 (22) For as in Adam all die, so in Christ all will be made alive. (23) But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. (24) Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. (25) For he must reign until he has put all his enemies under his feet. (26) The last enemy to be destroyed is death. NIV
10:14
For by one offering So that no fresh duty can interrupt the continuance of His royal Majesty. The word offering goes back to v. 10. It extends more widely than sacrifice (v. 12; 9:16). Paul combines both words in Eph. 5:2 which, as was noticed, is the only passage besides this chapter (vv. 5,8,10,18) in which the word is used in connection with Christ’s work; the only other occurrence in the Epistles is Romans 15:16.
The ‘offering’ of Christ, His perfect life crowned by a willing death, in which He fulfilled the destiny of man and bore the punishment of human sin, is that by and in which every human life finds its consummation. It is significant that Christ Himself is said to perfect ‘by the offering’: it is not said that ‘the offering’ perfects. His action is personal in the application of His own work. The importance of this form of expression appears from the language used of the Law: ( Heb. 7:19) For noting perfected the law. Compare Heb. 9:9; 10:1. In the case of the Levitical institutions the action of the appointed ministers fell into the back-ground.
He has perfected in perpetuity He hath perfected for ever… The virtue of Christ’s work remains ever available as long as the need of man exists.
The sanctified All who from time to time realize progressively in fact that which has been potentially obtained for them. Compare Heb. 2:11; and contrast v. 10 sanctified.
10:15-18 The fulfillment in Christ of the prophetic description of the New Covenant
Top Forgiveness of Sins (10:15 - 18) Next Section Previous Section
The Apostle goes back, in conclusion, to the testimony of the prophet from which he commenced his exposition of the high-priestly and sacrificial service of the new Covenant. A characteristic of that Covenant, which has been established by Christ, was the forgiveness of sins. Under it, therefore, offerings for sin were necessarily done away; and the Temple services could no longer have any value for the Christian.
Heb 10:15-18 (15) Whereof the Holy Ghost also is a witness to us: for after that he had said before, (16) This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; (17) And their sins and iniquities will I remember no more. (18) Now where remission of these is, there is no more offering for sin. KJV
Pg 80 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Greek Text according to G.R. Berry (15) And bears witness to us also the Spirit the Holy; for after the having said before, (16) This [is] the covenant which I will covenant towards them after those days, says [the] Lord: giving my laws into their hearts, also into minds their I will inscribe them; (17) and sins their and their lawlessness in no wise will I remember any more. (18) But where remission of these [is], no longer [is there] an offering for sin.
10:15-17
And bears witness to us also the Spirit the Holy And the Holy Spirit also beareth witness to us Christians and confirms our common faith. The witness of the Holy Spirit in the promise of the New Covenant is added to the witness of Christ contained in the Psalm. The words of the Christ in the Psalm are supported by an independent divine testimony.
Jeremiah's covenant prophecy has been fulfilled.
Believers in Christ are now:
Perfected Cleansed Purified Fitted for perpetual communion and fellowship with God
The word perfected (teteleioken) means "completed."
The end in view is achieved The believer is prepared for entrance into the sanctuary His earthly hope of this is assured
This signifies growth and also enjoyment of privileges.
The writer again quotes Jer 31:33ff., to indicate how the heart of a believer is changed by faith in Christ, and his very nature is transformed. Jeremiah foretold that it would be so as the Holy Spirit spoke through him. Remission of sins is now complete, and what Jeremiah spoke of in prophecy is now reality. Sins are not even remembered, and lives are fully transformed by all that Christ has accomplished in atoning death. The work is done. (The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)
10:18
But where remission of these Now where there is remission of these sins. The consequences of sin are threefold:
(1) Debt which requires forgiveness (2) Bondage which requires redemption (3) Alienation which requires reconciliation
The prophetic words show that under the New Covenant no place is left for the Levitical sacrifices. The Christian can therefore dispense with them without any loss. To be forced to give up their shadowy consolation Pg 81 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 is to be led to realize more practically the work of Christ. This is the last – the decisive – word of the argument.
Additional notes by Wuest: In Hebrews 10:16-18, the writer now quotes Jeremiah on the New Testament which God was going to inaugurate.
(1) One distinctive feature of the New Testament The sanctifying work of the Holy Spirit who would be caused to take up His permanent abode in the believer under the New Testament dispensation. Heretofore, He had come upon or in individuals in order to equip them for a certain ministry, and then would leave them when the time of that ministry was over. He did not personally indwell them for purposes of sanctification. The Old Testament saint was regenerated, thus becoming a partaker of the divine nature, and thus had that impetus to the living of a holy life. The New Testament saint has both the advantages of regeneration and the personal indwelling and the sanctifying work of the Holy Spirit.
Thus, under the First Testament God wrote His laws on stone, whereas under the New Testament He writes them upon the heart. (2) The other distinctive feature of the New Testament The fact that God remembers sins and iniquities no more. The constant repetition of the sacrifices demonstrated that the sin question was not settled. The once for all offering of the Messiah shows that sin is paid for and put away.
The writer now draws an important conclusion to all this. He says that in view of the fact that sin has been paid for, there is no more need of the constant repetition of sacrificial offerings. And that is exactly what the writer is attempting to instill into the minds and hearts of his readers, namely, that the New Testament in Jesus' blood is superior to and takes the place of the First Testament in animal blood. (Wuest's Word Studies from the Greek New Testament, Wm. B. Eerdmans Publishing Company)
Hebrews 10:15-18
10:15-18 Having God's Torah written in one's heart and mind necessarily implies that God has forgiven one's sins, so that an offering for sins is no longer needed. Therefore the readers of this sermon should free themselves from their compulsion to offer animal sacrifices as sin offerings and instead be fully assured of the sufficiency of Yeshua's sacrifice of himself on their behalf. We moderns have no such compulsion, but we too should be convinced of the necessity of blood sacrifice for sin while having assurance that Yeshua's blood sacrifice fulfills that requirement. With this, the author's major argument is completed.
But the author is very specific in limiting what he says.
1. An offering for sins is no longer needed and is ruled out. 2. But the other sacrificial offerings remain part of God's order even after Yeshua's death, 3. As proved by Sha’ul's activity in the Temple at Acts 21:26 4. And his own offering of sacrifices which he himself speaks of at Acts 24:17. 5. With the destruction of the Temple, sacrificial offerings became impossible;
Pg 82 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 6. But if the Temple is rebuilt, thank offerings, meal offerings, and praise offerings may be offered once again. 7. The author of this letter does not proclaim the end of the sacrificial system in its entirety, only the end of animal sacrifices for sins. (Jewish New Testament Commentary)
Heb. 10:19-13:25 The Appropriation And Vital Application Of The Truths Laid Down
Having established his theoretical view of the relation of Christianity to Judaism, as its complete fulfillment, the substance answering to the shadow, the writer of the Epistle at once goes on to enforce the practical consequences of his conclusions. The privileges must be used The duties must be discharged The faith is not for speculation but for life All the consolations of the Levitical system can be surrendered without loss; and they must be surrendered at once if they come in any way into competition with Christian obligation.
The main line of thought is developed under four sections.
(Heb. 10:19-39) The writer first makes a direct application of his teaching to his readers, defining sharply their privileges and perils and encouragement’s. Having thus insisted on the necessity of faith as an element in that patient endurance which God requires in the discipline of His Providence. (Heb. 11) He next shows that it was by faith the spiritual heroes of earlier times wrought their victories. (Heb. 12) Such examples had an immediate application to the circumstances of the crisis in which the Hebrews were placed; and they were sufficient to enable them to realize the grandeur of the responsibilities and hopes which were given to them. (Heb. 13) The last chapter is a kind of appendix to the Epistle in which detailed instructions and personal notices find a place.
Thus we have:
(10:19-39) The privileges, perils, encouragement’s of the Hebrews (11:1-40) The past triumphs of Faith (12:1-29) The general application of the lessons of the past to the present season of trial (13:1-25) The last words
The application of the lessons to be drawn from the view which the Apostle has given of the absolute supremacy of the Christian Faith over the preparatory system of Judaism begins with a vivid picture of the position of the Hebrews:
(10:19-25) Their privileges and duties (10:26-31) Their perils (10:32-39) Their encouragement’s
Each section has traits taken directly from scenes of persecution: Pg 83 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 (10:25) From the isolation of proud or timid believers (10:29) From the abjuration of apostates (10:34) From the triumph of confessors
Heb 10: 19-25 The privileges and duties of Christians
(10:19-22) Personal privileges (10:23-25) Social duties of believers (10:19-21) Direct access to God The privilege of direct access to God is confirmed by general and personal considerations. We have a way of approach and an effective Mediator (10:22) Personal Responsibilities On our part certain conditions have to be fulfilled personally. These are both Subjective (with a true heart, in fullness of faith) Objective (sprinkled in our hearts, washed in our body)
Top Personal Advocate (10:19 - 21) Next Section Previous Section
The writer sums up briefly the blessings which he has shown to belong to Christians
They have an entrance to the Divine Presence in virtue of Christ’s Blood They have a way made by the Incarnation They have an availing personal Advocate, a Priest over the house of God
Heb 10:19-21 (19) Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, (20) By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (21) And having an high priest over the house of God; KJV
Greek Text according to G.R. Berry (19) Having therefore, brethren, boldness for entrance into the holies by the blood of Jesus, ( 20) which he dedicated for us a way newly made and living through the veil, that is, his flesh; ( 21) and a priest great over the house of God [having].
10:19
Having therefore, brethren That which was under the Law a privilege of one only, once a year, is now the privilege of all Christians at all times. The form of the sentence is closely parallel to Heb. 4:13. The title brethren is an impressive recognition of the new fellowship established in Christ. By using it the writer appeals to his readers to consider what they have received as Christians.
Pg 84 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Boldness In spite of the frankest recognition of our sins. Compare Heb. 3:6; 4:16.
For entrance into the Holies To use the entrance into the Holy place. Each Christian in virtue of his fellowship with Christ is now a high- priest (see Revelation 5:10), and is able to come to the very presence of God. The ‘entrance’ expresses
Primarily the way itself, and then also the use of the way
Elsewhere in the New Testament entrance is used generally of ‘the act of entering’: I Thess. 1:9;2:1; Acts 13:24; but in 2 Peter 1:11 it has rather the sense of ‘the means of entering,’ and the parallel with away (v. 20) seems to fix this as the dominant sense here.
The use of the phrase ‘boldness for (to use) the entrance’ instead of the simpler ‘boldness to enter’ calls up distinctly both the:
1. Characteristic act of the High-priest 2. The provision made by Christ
By the blood The entrance of Christians into the divine presence is ‘in the blood of Jesus’ — even as the Levitical High- priest entered into the Holy of Holies ‘in blood,’ though it was the blood of ‘bulls and goats’: Compare Heb. 9:25 with bloods another’s — in the power, that is, of the human life of the Lord offered up and made available for them: His life is their way. The human name of the Lord in every place where it occurs in the Epistle emphasizes His true humanity and rests the point of the argument upon that.
Hebrews 10:19-39; Hebrews 10:19-21; Hebrews 10:20
10:19-39 The fourth exhortation (see 2:1-4) has a tripartite form:
1. Two encouraging affirmations (vv. 19-25, 32-39)
2. Enclosing a stern warning (vv. 26-31).
10:19-21 After commencing the exhortation by addressing the brothers, the author summarizes the content of his argument, expressed at length in 2:17-3:6, 4:14-5:10, 6:13-10:18. The shed blood of Yeshua, that is, his death for us, opened for us the way into the Holiest Place in a manner more secure than the Levitical cohen hagadol's entry was.
10:20 Through the curtain. Rabbi Elisha ben-’Avuyah (c. 120 C.E. A.D.) was known as “Acher” (Hebrew acher means “another,” “different”) after he left non-Messianic Judaism; whether he became a Gnostic, a Sadducee, a dualist or a Messianic Jew is debated. But one passage in the Talmud suggests that he had an understanding of the heavenly Holiest Place and its curtain not unlike that of our author. Acher, explaining a verse of Scripture to Rabbi Me’ir,
Pg 85 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 “said, ‘...A scholar, even though he has sinned, has a remedy.’ [Rabbi Me’ir] answered, ‘Then you too, repent!’ But he replied, ‘I have already heard from behind the curtain, “‘Return, you backsliding children’ (Jeremiah 3:22)—except Acher!”’” (Chagigah 15 a)
Elisha ben-’Avuyah meant that God had told him he was right and had no need to repent, but Meir understood him to be saying God had told him he was beyond hope of repenting. How had he “heard from behind the curtain”? Through having been taken up into Paradise, as explained in 2 Corinthians 12:2-4 N.
(Jewish New Testament Commentary)
10:20
Which he dedicated The entrance which He inaugurated for us, even a fresh and living way… Christ has made available for others the road by which He Himself traveled. He not only made the way, but He also used it. The word has been inaugurated (Heb. 9:18) is used in the LXX of the inauguration (dedication) of the altar, the temple, the kingdom (I Sam. 11:14), a house (Deut. 20:5).
A way newly made and living The way, however the words which follow may be interpreted, must finally be Christ Himself (John 14:6;10:7); and it is therefore ‘fresh’ not only in the sense that it is a way which was before unknown, but also as one that retains its freshness and cannot grow old (Heb. 13:13); and it is ‘living’ as a way which consists in fellowship with a Person.
John 14:6 Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me. NIV
John 10:7 Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep. NIV
Through the veil There can be no doubt that the ‘veil’ is here regarded as excluding from the Divine Presence and not (as some early church Fathers took it) as the door by which the Divine Presence was approached. Compare Heb. 8:5; 9:8. The way into the holiest place can now be traversed. The veil is not indeed removed so long as we live on earth, but we can pass through it in Christ. Compare Matthew 27:51.
How then are we to understand the words which follow his flesh? These words are by common consent taken either:
As dependent on ‘the veil, that is the veil of His flesh’ (i.e. consisting in His flesh) Or as in apposition with it, ‘the veil, that is, His flesh.’
In both cases ‘the flesh’ of Christ is presented as that through which He passed, a veil which for a time shut off access to God.
Such a thought is strange and difficult; but it becomes in some degree intelligible if ‘the flesh’ of Christ is used in a strictly limited sense to describe His humanity under the limitations of earthly existence, of temptation and suffering. Pg 86 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 The word (‘flesh’) being thus understood, it can be said that Christ passed through ‘the flesh’ which He assumed, which did actually to common eyes hide God from men, into the presence of God; but the greatest care must be taken to guard against the error of supposing that in ‘passing through’ and thus leaving behind, His ‘flesh,’ Christ parted with anything which belongs to the full perfection of His humanity.
For it is most unlikely that the Apostle would describe Christ’s ‘flesh’ as a veil hiding God from men, through which they too must pass, though it is true that His humanity did, during His historic Presence, veil His Godhead, and that, in one sense, ‘the flesh profited nothing.’
Still even with these restrictions this interpretation is hardly satisfactory. It remains surprising that ‘the flesh’ of Christ should be treated in any way as a veil, an obstacle, to the vision of God in a place where stress is laid on His humanity (by the blood of Jesus). And we should certainly expect to find a complete parallelism between the description of the approach of Christ to God and the approach of the believer to God.
This construction appears to be followed by our Early English translations: ‘by the new and living way which He hath prepared for us through the veil, that is to say by His flesh’ (Tyndale, Cov, G.B., Gen.). The ‘by’ is omitted in the Bishops’ Bible.
The Greek certainly admits this construction, let me show you what I mean:
‘Which He-in-news to-us way toward-slain and living thru the down-expander this is of-the flesh’ Hebrews 10:20 The Concordant Version ‘Which he dedicated for us a way newly made and living through the veil that is his flesh;’ Hebrews 10:20 The Greek New Testament by Berry ‘Even a fresh and living way through the veil, that is to say a way of His flesh,’ Hebrews 10:20 Hebrews by Westcott
You see from these different translations from 4th Century AD to 1961 how much more easy it is to read and understand than the Concordant Version.
And a priest great Christians have open access to the Divine Presence; and in the court of the Divine Majesty they have an effectual Intercessor.
The epithet great describes the sovereign power of our Priest (a great High-priest Heb. 4:14), and does not simply serve in combination with priest.
Over the house of God The house of God includes the whole Christian economy both
in its earthly and in its heavenly elements in its organization and in its members
The Church on earth, so far as it has a true existence, lives by its embodiment of the heavenly idea. Under other aspects this ‘house’ is spoken of as
‘the order to come’ (the habitable world which is to come Heb. 2:5)
Pg 87 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 ‘the city to come’ (an abiding city Heb. 13:14)
Philo speaks of the righteous soul, and again, by a remarkable image of the Word itself, as ‘the house of God’. (de migr. Abr. & i.; i. 437 M.).
[1.] Ver. 10:19-21. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us." Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since
1. Those are temporal, but these eternal,
2. Those "near to vanishing away," these permanent,
3. Those powerless, these perfect,
4. Those figures, these reality.
For (he says) "not according to the law of a carnal commandment, but according to the power of an endless life." (7:16.) And "Thou art a Priest for ever." (5:6.) Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decayed and waxed old is ready to vanish away"-c. 8:13), but this is new; and has remission of sins, while that [has] nothing of the kind: for (he says) "the Law made nothing perfect." (7:19.) And again, "sacrifice and offering Thou wouldest not." (10:5.) That is made with hands, while this is "not made with hands" (9:11): that "has the blood of goats" (9:12), this of the Lord; that has the Priest "standing," this "sitting." Since therefore all those are inferior and these greater, therefore he says, "Having therefore, brethren, boldness."
[2.] "Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, [produces] boldness.
"For the entrance into the holiest." What does he mean here by "entrance"? Heaven, and the access to spiritual things. "Which he hath inaugurated," that is,
1. Which He prepared, 2. And which He began;
For the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed. "A new and living way." Here He expresses "the full assurance of hope." "New," he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. "A new and living way," he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, "of life," but called it "living," (the ordinances, that is,) that which abideth.
"Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared. (Chrysostom) Pg 88 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Top Privileges of Christians (Heb 10:22) Next Section Previous Section Heb 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. KJV
Greek Text according to G.R. Berry (22) We should approach with a true heart, in full assurance of faith, having been sprinkled [as to] the hearts from a conscience wicked, and having been washed [as to] the body with water pure.
10:22
These privileges of Christians are to be used. They must personally exercise their right of access to God. And this they must do in sincerity and faith, even as they have received the fullness of divine blessing in preparation for the fulfillment of their priestly work.
This connection of the clauses in vv. 22-24 is uncertain.
It is possible to begin each main sentence with the verb: We should approach…We should hold fast…And we should consider; Or to regard the and as giving the new beginning; or to make the break after of faith.
The last arrangement may be dismissed at once. In favor of the second, it may be urged that it gives a natural succession of conditions; internal and external, both personal and social: and further that the separation of Baptism (having been washed the body) from the confession naturally included in it is harsh; while the accumulation of fresh thoughts by the writer and is in the style of the writer (let us come to God…; and having our body bathed…let us hold fast…; and let us consider…).
But on the other hand it seems most likely that the writer would complete the description of the conditions of personal approach, corresponding with the priestly preparations in the Levitical code, and then pass on to the social obligations of Christians. So that on the whole it seems best to make the break at the end of verse 22 (let us come to God….bathed with pure water. Let us hold fast….And let us consider….).
The fourfold characterization of worshippers in verse 22:
(1) With a true heart What they are (2) In full assurance of faith What they have received (3) Having been sprinkled With their disposition (4) Having been washed With their divine endowment
In themselves there is required sincerity and faith In regard to the gift of God, the participation in the spiritual reality and in the outward sacramental sign of cleansing.
Pg 89 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 We should approach The word in this sense of the approach of the worshipper to God is found in the New Testament only in this Epistle and in I Peter 2:4. The usage is frequent in the LXX.
This approach is characterized by two personal qualities:
(1) Real devotion (2) Ripe faith
With a true heart A heart which fulfils the ideal office of the heart, the seat of the individual character, towards God. A heart which expresses completely the devotion of the whole person to God. There is no divided allegiance: no reserve of feeling.
In full assurance of faith In fullness of faith, in faith which has reached its mature vigor. Compare Heb. 6:11 to the full assurance of the hope. The sense of perfect self-surrender must be completed by sure reliance on One Who is ready to help.
The three members of the Christian triad of earthly discipline are forcibly recognized in the familiar order of Paul:
I I Cor. 13:13 ‘And now abides faith, hope, love; these three things; but the greater of these love.’ II Heb. 10:23 ‘We should hold fast the confession of the hope unwavering, for faithful he who promised.' III Heb. 10:24 ‘for provoking to love and to good works.’
Having been sprinkled…having been washed There are also Divine blessings corresponding to human character.
The heart is touched with the cleansing power of the Divine life: faith rests on the pledge of a historic fact. In each case there is a reference to Levitical ceremonies. So it is said that we have our hearts — the seat of personal character — and not our outward persons and garments (Ex. 29:21; Lev. 8:30). Sprinkled, that is with Christ’s Blood and not with any water of purification, and so cleansed from an evil conscience; and our body is bathed with pure water.
In the later clause there is a reference both to
(Ex. 29:4) The consecration of priests (Lev. 16:4) The bathing of the High-priest on the day of Atonement
With these symbolic bathings the sacramental ‘bathing’ of Christians is contrasted.
Twice only is the sprinkling of men with blood noticed in the Levitical ritual, and in each case the symbolism is most expressive: Ex. 24:8 (c. 9:19); 29:21.
Pg 90 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 A conscience wicked The conscience takes its character from the actions of the man: Heb. 13:18; Acts 23:1; I Tim. 3:9; 2 Tim. 1:3 The two phrases appear to contain allusions to the Christian sacraments.
Allusion to the Eucharist is veiled The reference is primarily to the spiritual efficacy of the divine working, of which the Holy Eucharist is the appointed but not the sole means: Allusion to Baptism is unquestionable The outward act, the decisive, sensible, rite in which the believer recognized the foundation of his assurance outside himself.
The change in number from the hearts to the body is not to be overlooked.
Hebrews 10:22-25; Hebrews 10:22
10:22-25 The exhortation to trusting (v. 22), hope (v. 23) and love (vv. 24-25) parallels 1 Corinthians 13:13, also 1 Thessalonians 1:3&N.
10:22 Sprinkled...washed. See 9:13. At Shavu‘ot Moroccan Jews pour water on each other as a sign of purity, in keeping with Ezekiel 36:25-27, alluded to in this verse. (Jewish New Testament Commentary)
Ver. 10:22, 23. "Let us draw near" (he says) "with a true heart." To what should we "draw near"? To the holy things, the faith, the spiritual service. "With a true heart, in full assurance of faith," since nothing is seen; neither the priest hence-forward, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in.
Therefore he says, "in full assurance of faith." For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.
"Having our hearts sprinkled from an evil conscience." He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive "with full assurance" those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. "And having our body washed with pure water." Here he speaks of the Washing, which no longer cleanses the bodies, but the soul.
"For He is faithful that promised." "That promised" what? That we are to depart thither and enter into the kingdom. Be then in nothing over-curious, nor demand reasonings. Our [religion] needs faith. (Chrysostom)
Top Social Duties (Heb 10:23 - 25) Next Section Previous Section
Pg 91 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 The exhortation to the use of the personal privilege of approach to God is followed by the charge to fulfill the social duties of believers. Christians are required to:
(v. 23) Maintain the open confession of their hope (v. 24) Regard one another with a view to bringing the influence of example to bear upon the development of life (v. 25) Use occasions of meeting together in the prospect of a near crisis
Heb 10:23-25 (23) Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) (24) And let us consider one another to provoke unto love and to good works: (25) Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. KJV
Greek Text according to G.R. Berry (23) We should hold fast the confession of the hope unwavering, for [is] faithful he who promised; ( 24) and we should consider one another for provoking to love and to good works; ( 25) not forsaking the assembling together of ourselves, even as [the] custom [is] with some; but encouraging [one another], and by so much [the] more as ye see drawing near the day.
10:23
The reference to Baptism in the last clause furnishes a direct transition. The confession then publicly and gladly made must be firmly held.
We should hold fast the confession Let us hold fast the confession of our hope that it waver not.
Hebrews 4:14 we should hold fast the confession Hebrews 3:6,14 we should hold fast Hebrews 3:1;4:14 confession
The word was used specially of the confession at Baptism.
The phrase ‘confession of hope’ is remarkable. The Apostle substitutes for the more general word ‘faith,’ that word which gives distinctness to special objects of faith to be realized in the future.
Hope gives a definite shape to the absolute confidence of Faith. Faith reposes completely in the love of God: Hope vividly anticipates that God will fulfill His promises in a particular way.
The conception of Hope naturally occupies a prominent place in an Epistle directed to meet despondency.
Hebrews 3:6 Whose house are we, if indeed the boldness and the boasting of the hope unto end
Pg 92 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 firm we should hold. Hebrews 6:11 But we desire……to shew diligence to the full assurance of the hope unto end; Hebrews 6:18,19 Who fled for refuge to lay hold on the set before hope which as an anchor we have of the soul both certain and firm, and entering into that within the veil. Hebrews 7:19 Of a better hope by which we draw near to God.
The hope in each case appears to be fixed upon the realization of a complete divine fellowship under new conditions, as it was laid down by the schoolmen. To this the Christian looks forward with a vivid anticipation. In it he sees the assurance of the transfiguration of the conditions of earthly being (I John 3:2,3)
1 John 3:2-3 (2) Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. (3) Everyone who has this hope in him purifies himself, just as he is pure. NIV
The resurrection of Christ is the pledge of its fulfillment (I Peter 1:3,21).
1 Peter 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, NIV
1 Peter 1:20-21 (20) Chosen before the creation of the world, but was revealed in these last times for your sake. (21) Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. NIV
Hence ‘Christ Jesus’ Himself is ‘our hope’ (I Tim. 1:1; Col. 1:27).
1 Tim 1:1 Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, NIV
Col 1:27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. NIV
In the presence of such a hope the visible glories of the Temple fade away. Those who can realize it will feel no loss when they are withdrawn.
For faithful he who promised The fidelity of God is not only the sure ground of our confidence but (as men speak) it challenges our fidelity. Compare I Cor. 1:9; 10:13; I Thess. 5:24.
10:24
And we should consider one another It is our duty to declare what we are and what we look for. It is our duty also to consider what others are. The well-being of each believer is bound up with the well-being of the whole body. Pg 93 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 He is therefore constrained to give careful heed to others in the hope that he may rouse them to nobler action. And again that he may himself draw encouragement and inspiration from noble examples. Compare Heb. 12:15 looking diligently lest any lack the grace of God; lest any root of bitterness up springing, should trouble and by this be defiled many.
Provoking to love The combination has a starling sound. Christians are to be roused, provoked, but to love. Compare I Thess. 4:9-12.
1 Thess 4:9-12 (9) Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other. (10) And in fact, you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more. (11) Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, (12) so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody. NIV
When the world sees your life in Christ, does that make them hungry to accept or to reject Jesus?
Acts 11:26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians (or Christ like) first in Antioch. KJV
To good works Good deeds, or rather, noble works, works which by their generous and attractive character win the natural admiration of men. For to good see Heb. 5:14;6:5.
It is a misfortune that we cannot distinguish to good works and good deeds in translation: we are constrained to render both phrases by ‘good works.’ Yet the ideas suggested by the two phrases are distinct.
Good Deeds In good deeds we mark only the intrinsic character of the works: they are essentially good. Good Works In good works we emphasize the notion of their effect upon others, of their nobility which attracts.
Not forsaking the assembling together of ourselves Not forsaking the gathering of our own selves together for fellowship in divine worship. The fulfillment of this social duty is presented under a twofold aspect
Negatively Christians are not to abandon the opportunities of meeting Positively Christians are to use the power of mutual influence
The word forsaking conveys the notion not simply of leaving, as no longer taking part in the assembly, but of abandoning, leaving the assembly exposed to peril in the conflict. Compare Heb. 13:5 note; 2 Tim. 4:10,16; 2 Cor. 4:9; Matt. 27:46.
10:25 Pg 94 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Even as custom with some Such conduct on the side of Christians would arise partly from
Partly from fear lest they should provoke the active hostility of the Jewish authorities. Partly from self-confidence, as though they no longer needed the assistance of ordinary common worship where the general average of spiritual life might be counted too low to aid more mature believers.
And yet more than this, the Christian assemblies must have appeared insignificant when compared with those to which the Hebrews were accustomed. Other traces of the practice are found: Jude 19.
But encouraging But on the contrary cheer the timid, and stimulate the backward, by your example. Compare Heb. 3:13; 12:5; 13:22 the word of exhortation.
Such ‘exhortation’ would have regard both
To dangers from without Christians had need of Courage To dangers from within Christians had need of Progress
And by so much more as ye see…the day The actual position of the things, the nearness of the great crisis of the Lord’s coming, made the obligation of mutual support among Christians urgently pressing. The danger was great and the time was short. Those who deserted the Christian Faith would be swept away in the ruin soon to follow, (the destruction of Jerusalem by Rome in 69 AD) without the opportunity of return. The beginning of the Jewish war with Rome was already visible to the Hebrews.
This absolute use of ‘the day’ is peculiar. The nearest parallels are I Thess. 5:4; Rom. 13:12; in both of which passages the contrast with ‘night’ is brought out. Compare I John 2:8.
1 John 2:8 Yet I am writing you a new command; its truth is seen in him and you, because the darkness is passing and the true light is already shining. NIV
‘The day’ is elsewhere spoken of, according to the phrase of the Old Testament as:
1. ‘The day of the Lord’ Acts 2:20; I Thess. 5:2; II Thess. 2:2 2. ‘That day’ Matt. 7:22; 24:36; Mr. 13:32; Lk. 10:12 3. ‘The day of God’ II Pet. 3:12 4. ‘The day (days) of the Son of man’ Lk. 17:26 (30) comp. John 8:56 5. ‘The day of our Lord Jesus [Christ] I Cor. 1:8 (5:5) 6. ‘The great day’ Jude 6; Rev. 6:17; 16:14 7. ‘A day of judgment’ Matt. 10:15; 11:22,24; 2 Pet. 2:9;3:7 8. ‘A day of redemption’ Eph. 4:30 (in regard to its contrasted issues) 9. 'A day of wrath’ Rom. 2:5 10. ‘The last day’ John 6:39
Pg 95 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 In working out these various thoughts it will be seen that each day of Christ’s coming is at once
a fulfillment and a prophecy a judgment and a promise
Such was the final overthrow of the Jewish system at the fall of Jerusalem by Rome in AD 69.
The expectation of the Lord’s speedy coming, which then had accomplishment, is found expressed in each group of writings of the New Testament, and under the same term.
1 Cor 7:29-31 (29) But this I say, brethren, the time is short: it remained, that both they that have wives be as though they had none; (30) And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; (31) And they that use this world, as not abusing it: for the fashion of this world passes away. KJV
‘The day’ is spoken of as ‘drawing nigh’, as in other apostolic writings: Romans 13:12; Phil. 4:5; James 5:8; I Pet. 4:7. Compare Heb. 8:13 and John 21:21-22.
John 21:21-22. (21) When Peter saw him, he asked, "Lord, what about him?" (22) Jesus answered, "If I want him to remain alive until I return, what is that to you? You must follow me." NIV
Is it any wonder that they believed that Jesus would come back soon after he left them.
Hebrews 10:25
10:25 Not neglecting our congregational meetings (Greek episunagœg¢n; one could render the phrase, “not neglecting to synagogue ourselves together”). “Hillel said, ‘Do not separate yourself from the community.’” (Talmud Avot 2:4) Many believers not only neglect to meet regularly with a congregation of believers but suppose it unnecessary. This is a very serious mistake, indeed a heresy which endangers their salvation (John 13:34-35; 1 John 3:10-11, 14, 18; 4:7-8), because biblical religion is socially oriented.
The Tanakh speaks of the kahal (assembly) and the ‘edah (congregation), the New Testament of the ekklesia (called-out community, “church”) and the Body of the Messiah, and both of the people of God. These are not mystical ideas. True, there is a worldwide spiritual unity of all believers throughout all time which transcends their physically gathering together. But the emphasis in the Tanakh is on the common historical destiny of God's people and their need to treat each other with justice and mercy.
The New Testament is no less concerned with the group; it commands believers to love each other in real, practical ways and to build up the Body of the Messiah. This necessitates personal involvement, relationship, communication and working together for the Kingdom of God; and these are impossible challenges unless God's people meet together often.
In the last few decades, extreme forms of individualism spawned in the secular world have infected the Messianic Community and produced efforts to discredit the importance of believers' meeting together.
Pg 96 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Unabashed selfishness, championed by writers such as Ayn Rand and Robert Ringgren (Looking Out For #1), has become an acceptable part of popular culture.
As the emptiness of outward conformity was exposed by sociologists like David Riesman (The Lonely Crowd), its opposite number, self-preoccupation, took its place; drug abuse and the turn toward Eastern religions are symptoms. First welcomed as a step toward consciousness-raising (Charles Reich, The Greening of America), such absorption with self was quickly recognized as escapist and destructive of the social fabric (Christopher Lasch, The Culture of Narcissism).
In addition to these influences from the secular world, believers often bring with them from their childhood a distaste for organized religion, which leads them to throw out the baby (fellowship, working together) with the bathwater (dead institutional forms, perfunctory attendance at meetings without genuine communion). Television preaching and home study materials further facilitate passive “blessing” without active involvement.
Thus many professed believers suppose that their personal tie to God is the only element of their religious life that matters. But without purposeful contact with other believers, fruitful work for the Kingdom soon ceases,
1. Prayer becomes dry,
2. The world shrinks,
3. Not only social conscience but even social awareness succumbs,
4. And the person quickly withdraws into a world of his own in which costless discipleship and cheap grace prevail.
A different but related perversion of true congregational meeting consists in flitting from one kehillah (Hebrew, “congregation”) to another without becoming committed to any. People who do this delude themselves if they suppose they are not neglecting congregational meetings, for such “butterflies” can neither become close to any one group nor work with other people toward a common goal. “Living stones being built into a spiritual house” (1 Peter 2:5) do not flit about from window to wall to ceiling.
Paul did not spend long in any one place, but he was a faithful member of one local congregation (Antioch), who sent him on his journeys with the laying on of hands and evaluated what he accomplished; he did not proceed on his own initiative, and he did not interpret the Holy Spirit's command by himself (Acts 13:1-4, 14:25-15:2, 15:35-40). The time has come for God's people to understand that spirituality means what Dietrich Bonhoeffer called, in the title of his book, Life Together.
All of this should be easy for Jewish believers to understand, since Judaism fosters a strong communal feeling that fits well with the exhortation of this verse. As you see the Day approaching. “The Day” is the Day of Judgment, and the phrase leads into the warning of vv. 26-31. (Jewish New Testament Commentary )
[3.] (Ver. 24, 25) "And" (he says) "let us consider one another to provoke unto love and to good works. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as ye see the day approaching." And again in other places, "The Lord is at hand; be careful for nothing." (Philippians 4:5,6.) "For now is our salvation nearer: Henceforth the time is short." (Romans 13:11.)
Pg 97 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 What is, "not forsaking the assembling of ourselves together"? (1 Corinthians 7:29.) He knew that much strength arises from being together and assembling together. "For where two or three" (it is said) "are gathered together in My name, there am I in the midst of them" (Matthew 18:20); and again, "That they may be One, as we" also are (John 17:11); and, "They had all one heart and [one] soul." (Acts 4:32.)
And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. "And earnest prayer" (it is said) was "made by" the people. (Acts 12:5.) "As the manner of some is." Here he not only exhorted, but also blamed [them]. "And let us consider one another," he says, "to provoke unto love and to good works."
He knew that this also arises from "gathering together." For as "iron sharpened iron" (Proverbs 17:17), so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds.
What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands" (Ecclesiasticus 2:12): let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a "true heart." Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith.
"Having our hearts sprinkled": why did he not say "having been purified"? [Because] he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but "the drawing near with" truth and "in full assurance of faith" is our own. Then he also gives strength to their faith from the truth of Him that promised. (Chrysostom)
Top The Perils of Apostasy (Heb 10:26 - 31) Next Section Previous Section
The charge which has been given in the last section to fulfill the personal and social claims of the Faith is enforced by a consideration of the perils of apostasy.
(10:26,27) There is, the writer shows, no sacrifice available for apostates from Christ (10:28) Death was the punishment of the corresponding offence under the Old Covenant (10:29) The same principle must find application to Christians (10:30,31) Who serve the same God
It must be observed that the argument assumes that the sacrifice of Christ is finally rejected, and sin persisted in. The writer does not set limits to the efficacy of Christ’s work for the penitent. The whole section must be compared with Hebrews 6:4-8.
Heb 6:4-8 (4) It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, (5) who have tasted the goodness of the word of God and the powers of the coming age, (6) if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace. (7) Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed Pg 98 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 receives the blessing of God. (8) But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned. NIV
Heb 10:26-31 (26) For if we sin willfully after that we have received the knowledge of the truth, there remained no more sacrifice for sins, (27) But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. (28) He that despised Moses' law died without mercy under two or three witnesses: (29) Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (30) For we know him that hath said, Vengeance belonged unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. (31) It is a fearful thing to fall into the hands of the living God. KJV
Greek Text according to G.R. Berry (26) [Where] willingly for sin we after receiving the knowledge of the truth, no longer for sins remains a sacrifice, (27) but a fearful certain expectation of judgment, and of fire fervor to devour about the adversaries. (28) Having set aside any one [the] law of Moses, without compassion’s on [the testimony of] two or three witnesses dies: (29) how much think ye worse shall he be counted worthy of punishment who the Son of God trampled upon, and the blood of the covenant common esteemed wherewith he was sanctified, and the Spirit of grace insulted! (30) For we know him who said, To me vengeance [belongs]; I will recompense, says [the] Lord: and again, [The] Lord will judge his people. (31) [It is] a fearful thing to fall into [the] hands of God [the] living.
10:26,27
The mention of ‘the day’ in v. 25 calls out the sad severity of the warning which follows. We must use the help which God has provided and in His way; for if we set this at naught nothing remains for our relief.
10:26
Willingly for sin we The phrase includes two distinct elements:
1. The voluntariness, that is the realized consciousness of the sin. 2. The habitual indulgence in the sin. Such sin involves apostasy from Christ (v. 29 trampled upon).
By the addition of we the writer softens the severity of his words with a touch of deep sympathy. No one of us, he implies, can set aside the warning as needless. If he dwells on the danger of others he does not forget his own. Compare I John 2:1-2.
1 John 2:1-2 (1) My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who
Pg 99 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 speaks to the Father in our defense - Jesus Christ, the Righteous One. (2) He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. NIV
The thought is of the single act of sin, and not of the state of sinfulness. ‘But if anybody’ Here again the thought is of the single act regarded as past, into which the believer may be carried against the true tenor of his life (I John 1:7), as contrasted with the habitual state (I John 3:6,8,9;5:18).
Ezek 3:20 Again, when a righteous man turns from his righteousness and does evil, and I put a stumbling block before him, he will die. Since you did not warn him, he will die for his sin. The righteous things he did will not be remembered, and I will hold you accountable for his blood. NIV
After receiving the knowledge of the truth Compare I Tim. 4:3 who know the truth. The use of the compound phrase (receiving the knowledge) for the simple verb (Col. 1:6; 1 Pet. 2:21) brings out the double aspect of the knowledge as God’s gift and man’s acquisition (receiving). In gaining it man is active and yet it is not from him.
The knowledge thus received is treated as complete: contrast Tit. 1:1; 1 Tim. 2:4; and the use of the emphatic knowledge marks the greatness of the fall which is contemplated. Those whose case is taken into account have vigorously applied themselves to pursue the study of Christian truth.
The truth ‘The Truth’ absolutely is coincident with the revelation of Christ. The use of the term is characteristic of John (1:17; 3:21; 16:13; I John 2:21); but is found also in each group of the Epistles: James 3:14; 5:19; 1 Pet. 1:22; 2 Thess. 2:12; Gal. 5:7; Eph. 1:13; 2 Tim. 2:15.
No longer……remains The sacrifice of Christ has been rejected There is no other sacrifice which can be effectual. The order of the words is remarkable. The words for sins and a sacrifice are separated so that the fact of sin stands out prominently: ‘for sins there is left no sacrifice.’ So too the writer appeals to individual experience when he says ‘for sins’ and not generally ‘for sin.’ Contrast:
Heb 10:18 an offering for sin Heb. 9:26 for putting away of sin Heb. 12:4 against sin wrestling Heb. 13:11 for sin
Hebrews 10:26-31
10:26-31 These verses recapitulate, in even stronger language, the exhortation of 6:4-8, with emphasis on fearing God. The modern tendency is to bowdlerize fear of God into “reverence for God” or minimize it by exalting love of God as a higher motivation for right behavior than fear of him. But doing so blunts the impact which the prospect of judgment ought to make (vv. 27, 30-31). There is a right reason for fearing God; there is such a thing as “holy fear” (11:7). “The fear of Adonai is the beginning of wisdom” (Proverbs 9:10).
Pg 100 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Those who deliberately continue to sin (v. 26) are doing what the Torah calls sinning “with a high hand,” and for such sins the Levitical system of sacrifices prescribed in the Torah does not atone (see James 2:10-11&N). Think how much worse it will be for those who highhandedly ignore Yeshua's atoning sacrificial death (v. 29)! This is the point of this passage.
However, in addition, v. 26 by its position emphasizes the seriousness of neglecting congregational meetings (v. 25&N), even though the specific sin actually referred to, as clarified by v. 29, is that of disregarding the Messiah's once-for-all sacrifice for sin and trusting in the Levitical system which only foreshadowed it (see 6:4- 6, 9:11-15&N, 10:1-18). (Jewish New Testament Commentary )
[1.] Ver. 10:16, 17. Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable.
Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier [considerations.] (What are these? That we have an entrance into the holy of holies, "the new way which He hath inaugurated for us."-c. 10:20), does the same again from the more gloomy ones, speaking thus. For having said, "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching" (10:25), this being sufficient for consolation, he added, "For if we sin willfully after we have received the knowledge of the truth."
There is need, he means, of good works, yea, very great need, "For if we sin willfully after we have received the knowledge of the truth, there remained no more sacrifice for sins."
1. Thou wast cleansed;
2. Thou wast set free from the charges against thee,
3. Thou hast become a son.
If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice. (Chrysostom)
Note: You must remember the following:
1. This letter was written to Jews and not Gentiles. 2. The Jew who has been born again and filled with the Spirit of God and then rejects this experience and calls it false, including the infilling of the Spirit of God, is lost. 3. This Jew cannot go back to the animal sacrifices and get forgiveness any more. 4. Listen to what John said, ‘…And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: John 2:1 There is forgiveness if we sin, but not if we do the above.
Paul the Learner
Pg 101 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7
10:27
But a fearful certain But there is ...there abideth (compare John 3:36). This issue is represented on its two sides:
1. Man’s expectation (expectation of judgment) 2. God’s provision (of fire fervor)
The rhetorical use of the indefinite certain gives a solemn awe to the statement. The fact that the expectation cannot be exactly defined necessarily makes it more impressive. Compare Acts 8:9; 5:36.
Expectation of judgment The noun Expectation occurs here only in the New Testament. Compare v. 13 awaiting compare also Heb. 11:10.
Such a judgment (Heb. 9:27) would be, for those whom the Apostle describes, condemnation. Compare John 5:24,28-29.
John 5:24 I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. NIV
John 5:28-29 (28) Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice (29) and come out-those who have done good will rise to live, and those who have done evil will rise to be condemned. NIV
Of fire fervor The words are adapted from Isaiah 26:11 LXX ‘Thy hand, O Lord, was lifted high; but they did not know it; but when they know they will be ashamed. Zeal will seize an uninstructed people; even now a fire devoured the adversaries.’
The word they did not know it suggests the thought of love which has been wronged. Compare Heb. 12:29 Our God a fire consuming.
[3.] Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just.
For, he says, (ver. 28) "He that hath despised Moses' law dies without mercy, under two or three witnesses." "Without mercy," he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it. What is "under two or three"? If two or three bore witness, he means, they immediately suffered punishment. If then under the Old [Covenant], when the law of Moses is set at nought, there is so great punishment, (ver. 29) "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God and hath counted the blood of the covenant an unholy [a common] thing, and hath done despite unto the Spirit of grace?" (Chrysostom)
Pg 102 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 ‘But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:’ Mark 3:29 THE JUDGE SPEAKS
And how does a man "tread under foot the Son of God"? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot so also, they who sin have made no account of Christ; and so they have sinned. Thou art become the Body of Christ, and give thou thyself to the devil, so that he treads thee under foot.
"And accounted the blood a common thing," he says. What is "common"? It is "unclean," or the having nothing beyond other things. (Chrysostom)
10:28,29.
The anticipation of fatal punishment for apostasy is confirmed by the consideration of the enactment for a similar offence under the Old Covenant. The same form of argument from the less to the greater occurs compare Heb. 2:2; 9:13; 12:25.
Ps 50:22 Consider this, you who forget God, or I will tear you to pieces, with none to rescue: NIV
10:28
Having set aside any one law of Moses One that sitteth at naught Moses’ law… The offence like the correlatives is regarded in its isolated completeness:
A. The culprit ‘set the law at naught.’ B. His act was final and decisive.
And it is not presented in its present fulfillment (having set aside any one) or in its abiding permanence. It describes not only the violation of an ordinance or authority in details, but the denial of the validity of the ordinance or the authority altogether. Compare Gal. 3:15; 1 Tim. 5:12; Jude 8; John 12:18.
In the case of the Old Covenant the sanction lay in the declaration of the Lawgiver In the case of the New Covenant the believer had direct experience of the power of the Divine Presence
Without compassion’s All the people shared in the infliction of the punishment (Deut. 13:9; 17:7; Acts 7:58). The word compassion’s appears to be very rare in classical Greek. The word expresses the feeling which witnesses to fellowship and natural sympathy, while pity describes the feeling which is called out by the sight of misery. Compare Rom. 12:1; 2 Cor. 1:3; Phil. 2:1; Col. 3:12; Luke 6:36; James 5:11.
Dies The Law is valid and effective.
Pg 103 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 10:29
How much think ye The parenthetical think ye makes the appeal to the readers more direct and pointed. The verb be counted, which is commonly used in connection with words of reward (compare Heb. 3:3; 1 Tim. 5:17), is used also of meet punishment, like worthy (Acts 23:29).
Punishment The noun occurs nowhere else in the New Testament. It expresses simply the notion of retribution punishment in regard of the offence. It will be seen that in the case of the perfect fulfillment of a perfect law the ends of retribution and correction absolutely coincide.
Who…trampled upon…insulted There is a triple indictment. The manifestation of the apostasy of the offender is described under three distinct aspects:
1. (trampled upon) As an act 2. (esteemed) As an opinion 3. (insulted) As a personal and willful assault
His conduct shows that he has already abandoned his faith, and that too after he had made trial of its blessings. His decision, expressed in deed, is regarded as complete and final. The language used suggests the open repudiation of the baptismal confession and covenant: I Cor. 12:3
1 Cor 12:3 Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit. NIV
The strangeness of the metaphor in trampled upon as applied to a person is enhanced by the use of the title ‘the Son of God’ (compare Heb. 6:6 note). The word trampled upon occurs in Matthew 5:13; 7:6 in connection which illustrate the image.
That which claims to be precious is not only regarded as having no value: it is also treated with utter contempt.
The act of contemptuous rejection of Christ is joined with, or rests upon, a deliberate judgment. The apostate held the blood of the covenant to be a common thing. The phrase suggests the contrast on which the writer has already dwelt between the inaugurations of the Old and New Covenants: Ex. 24:8 (compare Heb. 9:20). Also Heb. 13:20; Matt. 26:28; Mk. 14:24 which for many is poured out; Luke 22:20 This cup the new covenant in my blood which for you is poured out.
Common esteemed The two senses given by the Latin have each found support in later times.
Some have taken common as in the sense of ‘undistinguished from the blood of any other man’ Others as (positively) ‘impure,’ ‘unholy,’ as if Christ had suffered justly as an evil doer. Which, of course, is impossible since Christ had no sin.
Pg 104 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 This sense is supposed to be suggested by the clause wherewith he was sanctified which follows. In either case the clause, added after the structure of the sentence was complete, brings in a new thought which places the greatness of the offence in a clearer light: ‘holding that common wherein he was made holy.’
The blood of Christ is as ‘the fountain’ in which the sinner is ‘plunged’ for cleansing (Baptize you Matt: 3:11). The ‘hallowing’ of the Christian is spoken of as one definite act. By incorporation into Christ he was once for all devoted to God. Compare I Cor. 6:11.
1 Cor 6:11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. NIV
The Spirit of grace insulted And (who) doth outrage to the Spirit of grace. There is still a third element in the apostasy. The apostate offers insult and outrage to that Power through Whom the highest divine influences flow to man. This act of open rebellion against the present power of God, active through the Body of the Church, crowns the personal hostility to Christ and the violation of the allegiance which had been pledged.
The word insulted is that insolent self-assertion which disregards what is due to others. It combines arrogance with wanton injury. Compare Rom. 1:30; 1 Tim. 1:13.
This outrage is directed against One Who is spoken of by the unique title ‘the Spirit of grace.’ Here then ‘the Spirit of grace’ is the Spirit through whom the grace of God is manifested. The apostate (unbeliever) willfully wrongs the Power whose action he has felt.
It will be observed that the action of the Holy Spirit falls into the back-ground in the Epistle from the characteristic view which is given of the priestly work of Christ. Compare Heb. 6:4 note.
Ver. 10:29-31. Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. "Give not" (He says) "that which is holy unto the dogs, lest in time they trample them under their feet" (Matthew 7:6), that is, lest they despise, lest they repudiate [them]. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful.
For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. "Of how much sorer punishment, suppose ye, shall he be thought worthy?" Here also he appears to me to hint at the mysteries.
[4.] Next he adds testimony, saying, (ver. 31, 30) "It is a fearful thing to fall into the hands I of the Living God." "For" it is written: "Vengeance [belonged] unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people." "Let us fall," it is said, "into the hands of the Lord, and not into the hands of men." (Ecclesiasticus 2:18. )
But if ye repent not, ye shall "fall into the hands of" God: that is fearful: it is nothing, to "fall into the hands of men." When, he means, we see any man punished here, let us not be terrified at the things present, but
Pg 105 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 shudder at the things to come. "For according to His mercy, so is His wrath." And, "His indignation will rest upon sinners." (Ecclesiasticus 5:6.)
At the same time too he hints at something else. For "Vengeance [belongs] unto Me," he says, "I will recompense." This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not [their reward] now, they will receive it hereafter.
They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor. (Chrysostom)
10:30.
The certainty of the retribution to which the writer has pointed lies in the knowledge of the divine character.
For we know For we know Him that said. We know not only who He is that said, but we know His character who said…. We know that He is a ‘living God,’ and that His words will find fulfillment to the uttermost. Compare John 4:22; 7:28; 1 Thess. 4:5; 2 Thess. 1:8; Tit. 1:16; Heb. 8:11 note.
The two quotations establish two facts with regard to the divine judgment:
1. It will carry with it strict requital. This is an adaptation of Deut. 32:35, which differs from the Hebrew. ‘Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.’ Hebrew Deut. 32:35 ‘In the day of vengeance I will requite, When their foot shall be supplanted. Because the day of destruction is nigh for them, Therefore at hand are the things prepared for you.’ LXX Deut. 32:35 (To me belonged vengeance and recompense) It occurs in the same form in Rom. 12:19, and had probably taken this shape in popular use. The clause is rendered very nearly in the same way in the Targum of Onkelos (Vengeance is before me, and I will repay).
Rom 12:19 Do not take revenge, my friends, but leave room for God's wrath, for it is written: "It is mine to avenge; I will repay," says the Lord. NIV 2. It will extend to all those who stand to God as His people. This is also taken from the same passage of Deuteronomy (32:36; compare Psalms 135:14),
Deuteronomy 32:36 The LORD will judge his people and have compassion on his servants when he sees their strength is gone and no one is left, slave or free. NIV
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Psalms 135:14 For the LORD will vindicate his people and have compassion on his servants. NIV
In the original context the idea of judgment is that of just vindication. But the character of God requires that the same act which upholds the righteous should punish the wicked. The point of this quotation is that God’s people will be judged, that they from their peculiar position will be specially objects of His care. What the judgment will be for them lies in themselves (v. 27).
JUDGMENT
Discernment or separation between good and evil. God judges among people and their actions according to the standards of His LAW. Judgment can refer either
to this process of discernment or to the punishment meted out to those who fall under His wrath and condemnation (John 5:24).
In the Bible the most important judgment is the final judgment, the ultimate separation of good and evil at the end of history. The precise time of this judgment is appointed by God (Acts 17:31), but it remains unknown to man (Matt 24:36).
The return of the Lord to earth, the resurrection of the dead, and the final judgment, together with the end of the world- all these may be thought of as belonging to a single complex of events at the end of time.
From earliest times it has been recognized
that God Himself is the Judge of mankind (Gen 18:25), and that He has the power and wisdom to judge with righteousness, truth, and justice (Ps 96:13; 98:9).
The final judgment is a task given specifically to God's Son (John 5:22; Acts 17:31) to:
Conclude His work as mediator Deliver His people from sin Destroy all God's enemies
God's people are associated with Christ in the exercise of this judgment (1 Cor 6:2-3; Rev 20:4).
The final judgment will be comprehensive in scope;
It will include all people and nations from the beginning of the world to the end of history (Matt 25:31-46; Rom 14:10-12) As well as fallen angels (2 Peter 2:4). Pg 107 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7
Those who trust in the Lord, repent of sin, and walk in His ways will not be condemned but will enter into eternal life (Ps 1). The purpose of the final judgment is the glory of God through the salvation of the ELECT and the condemnation of the ungodly (2 Thess 1:3-10).
The death of Jesus Christ is unique among these judgments of history. Through His death God paid the judgment price demanded by mankind's sin. The death and resurrection of Jesus are the foundations on which sinners are saved (Isa 53:5) through their trust in Him as Lord and Savior.
(Rom 13:1-7) God's role as judge is reflected in the leadership functions of political officials, who uphold order in society and execute judgment on evildoers. (Deut 16:18-19) The rulers of Israel bore special responsibility in this respect (Matt 18:17-18) The leaders of the church today also bear special responsibility in this respect (Matt 18:15) But this should always be done fairly and with compassion. (Heb 10:30) Believers are never to take over the task of judgment that belongs to God alone.
(from Nelson's Illustrated Bible Dictionary, Copyright (c)1986, Thomas Nelson Publishers)
10:31
A fearful thing The word takes up the but a fearful of Heb.10:27. The adjective is found in the New Testament only in these passages and in Hebrews 12:21.
Top Encouragement From Past Experience (Heb 10:32 - 39) Previous Section
Words of encouragement follow upon the words of warning, just as the warnings in Heb. 6:4-8, were followed by the expression of joyful confidence.
(vv 32-34) The Hebrews are reminded of their former courageous faith (vv. 35-39) They are exhorted not to peril its fruit at the last moment
They had fought their battle: all that was required was that they should endure to wait for their crown.
Rev 2:10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life. NIV
Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. NIV
Heb 10:32-39 (32) But call to remembrance the former days, in which, after ye were illuminated, ye endured Pg 108 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 a great fight of afflictions; (33) Partly, whilst ye were made a gazing stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. (34) For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (35) Cast not away therefore your confidence, which hath great recompense of reward. (36) For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. (37) For yet a little while, and he that shall come will come, and will not tarry. (38) Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. (39) But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. KJV
Greek Text according to G.R. Berry (32) But call to remembrance the former days in which, having been enlightened, much conflict ye endured of sufferings; ( 33) partly, both in reproaches and tribulations being made a spectacle; and partly, partners of those thus passing through [them] having become. ( 34) For both with my bonds ye sympathized, and the plunder of your possessions with joy ye received, knowing to have in yourselves a better possession in [the] heavens and abiding. ( 35) Cast not away therefore your boldness which has recompense great. ( 36) For of endurance ye have need, that the will of God having done ye may receive the promise. ( 37) For yet a very little while, he who comes will come, and will not delay. ( 38) But the just by faith shall live; and if he draw back, delights not my soul in him. ( 39) But we are not of [those] drawing back to destruction, but of faith to saving [the] soul.
10:32-34.
The retrospect of their own history was sufficient to inspire the Hebrews with patience. They had borne sufferings themselves and shared the sufferings of others. They had experienced in all this the assurance of a better possession than any that they could lose by persecution.
10:32
But call to remembrance Call again to remembrance…Call to mind. 2 Cor. 7:15; 2 Tim. 1:6 (I remind thee to kindle up). The word is used of recalling specific subjects to the mind. Contrast Heb. 13:3 Be mindful of prisoners. The phrase the former days does not so much express ‘the former days’ as a definite period, as ‘the days at a former time,’ at an earlier stage of your faith.
In which…much conflict ye endured of sufferings Wherein…ye endured a great struggle of sufferings, that is, consisting in sufferings. The use of the word conflict (here only in the New Testament, and not in LXX: compare 2 Tim. 2:5) adds to the picture the image of the resolute combatant. The Hebrew not only suffered, but bore themselves as those who were contending for a crown.
Pg 109 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 2 Tim 2:5 Similarly, if anyone competes as an athlete, he does not receive the victor's crown unless he competes according to the rules. NIV
Here the notions of intensity and repetition are both applicable to the struggle of the Hebrews.
Hebrews 10:32-39
10:32-39 The Messianic Jews to which this book was addressed had bravely endured a hard struggle for the sake of the Gospel (vv. 32-34 a). Having proved their courage once, they are exhorted to continue to hold out for the little time necessary, in order to receive the promised reward (vv. 34 b-37). The way to do this is not by returning to the familiar Levitical system but through trusting in Yeshua's once-for-all sacrifice (vv. 38- 39). Trusting then becomes the subject of an entire drashah in itself (11:1-12:4).
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern. All rights reserved. Used by permission.)
[1.] Ver. 10:32-33. The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain.
This Paul also did after he had shaken their souls, and pierced them with the recollection of Hell, and convinced then, that he must certainly perish, who does despite to the grace of God, and after he had shown from the laws of Moses, that they also shall perish, and the more [fearfully], and confirm it by other testimonies, and had said, "It is a fearful thing to fall into the hands of the Living God" (10:31): then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation, and gives them zeal derived from their own conduct.
For, he says, "call to remembrance the former days, in which after ye had been enlightened, ye endured a great fight of afflictions." Powerful is the exhortation from deeds [already done]: for he who begins a work ought to go forward and add to it. As if he had said, when ye were brought in [to the Church], when ye were in the rank of learners, ye displayed so great readiness, so great nobleness; but now it is no longer so. And he who encourages, does thus especially encourage them from their own example.
And he did not simply say, "ye endured a fight" but a "great" [fight]. Moreover he did not say "temptations" but "fight," which is an expression of commendation and of very great praise. Then he also enumerates them particularly, amplifying his discourse, and multiplying his praise. How? "Partly" (he says) "whilst ye were made a gazing-stock by reproaches and afflictions"; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment.
For hear what the prophet says: "While they daily say unto me, Where is thy God?" (Psalms 42:10.) And again, "If the enemy had reproached me, I would have borne it." (Ps. 4:12 .) For since the human race is exceedingly vainglorious, therefore it is easily overcome by this. And he did not simply say "by reproaches," but that even with great intensity, being "made a gazing-stock."
For when a person is reproached alone, it is indeed painful, but far more so when in presence of all. For tell me how great the evil was when men who had left the meanness of Judaism, and gone over, as it were, to the
Pg 110 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 best course of life, and despised the customs of their fathers, were ill treated by their own people, and had no help. (Chrysostom)
Note: It is the custom in many Jewish households to speak of one of there family who has renounced the Jewish way for Christianity to have died. They no longer consider them alive. Paul the Learner
10:33
Partly…and partly The courage of the Hebrews was shown both
in what they bore personally, and (which is often more difficult) in their readiness to show sympathy to those who were in affliction.
The contrast in the tenses of the participles, being made a spectacle, and having become, which is necessarily lost in translation (as in the Latin), suggests that upon some special occasion the persons addressed had in a signal manner identified themselves with fellow-Christians in an outbreak of persecution; while they were habitually exposed to public reproach.
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Both in reproaches and tribulations The personal sufferings of the Hebrews were twofold:
Reproaches Affect the Character They had endured reproaches, which contrast a man’s conduct with what might have been expected from him (Matt. 11:20; Mk. 16:14; James 1:5). Afflictions Affect Material Prosperity They had endured afflictions, in which force is the expression of ill-will.
Partners of those thus passing through having become Avowing your fellowship with those who were facing reproaches and afflictions in their daily life. The Hebrews, so far from abandoning their fellow Christians, courageously claimed connection with them, sharing their perils by the active avowal of sympathy.
10:34.
The statements of the former verse are defined in inverse order by reference to specific facts. The Hebrews had shown sympathy when it could not be perilous to do so: and they had welcomed material loss.
With my bonds ye sympathized Ye had compassion on them that were in bonds. The definite article points to some familiar fact. Compare Heb. 13:3. Elsewhere the word with my bonds is used in the epistles of the New Testament only by Paul of himself: Eph. 3:1; 6:20; Col. 4:3;Phil. 1:7;2 Tim. 1:16.
Eph 3:1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, KJV
Knowing to have in yourselves …abiding Knowing that ye had your own selves for a better possession and an abiding one. Stripped of their goods the Christians learned better than before that their true self remained unchangeable. That was not marred but purified: they had ‘won their souls in patience’ (Luke 21:19). This possession they had so that they could never lose it. By the use of the word Hebrew knowing, as distinguished from the Greek word knowing (which is different) from Eph. 6:8; Rom. 5:3; 6:9, the writer implies that the knowledge was realized through the trial: through that the confessors came to know the value of their faith. Compare James 1:3.
James 1:3 Because you know that the testing of your faith develops perseverance. NIV
[2.] Ver. 10:34. I cannot say (he says) that ye suffered these things indeed and were grieved, but ye even rejoiced exceedingly. And this he expressed by saying, "Whilst ye became companions of them that were so used," and he brings forward the Apostles themselves. Not only (he means) were ye not ashamed of your own sufferings, but ye even shared with others who were suffering the same things. This too is the language of one who is encouraging them. He said not, 'Bear my afflictions, share with me,' but respect your own.
Pg 112 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 "Ye had compassion on them that were in bonds." Thou seest that he is speaking concerning himself and the rest who were in prison. Thus ye did not account "bonds" to be bonds: but as noble wrestlers so stood ye: for not only ye needed no consolation in your own [distresses], but even became a consolation to others.
And "ye took joyfully the spoiling of your goods." O! what "full assurance of faith"! (10:22.) Then he also sets forth the motive, not only consoling them for their struggles, but also that they might not be shaken from the Faith. When ye saw your property plundered (he means) ye endured; for already ye saw Him who is invisible, as visible: which was the effect of genuine faith, and ye showed it forth by your deeds themselves.
Well then, the plundering was perhaps from the force of the plunderers, and no man could prevent it; so that as yet it is not clear, that ye endured the plundering for the faith's sake. (Although this too is clear. For it was in your power if you chose, not to be plundered, by not believing.) But ye did what is far greater than this; the enduring such things even "with joy"; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged.
For, it says, "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name." (Acts 5:41.) But he that endures "with joy," shows that he has some reward, and that the affair is no loss but a gain. Moreover the expression "ye took" shows their willing endurance, because, he means, ye chose and accepted. (Chrysostom)
10:35-39
The sacrifices which the Hebrews once made proved their confidence — confidence in an unseen future — which they boldly proclaimed; and at the same time they confirmed it. The lesson of the past therefore encouraged them to still further endurance. And such endurance God claims from His people.
10:35
Cast not away therefore Do not therefore cast (fling) away (Mark 10:50), as though it were of no value, the boldness which you once made your own. The opposite is expressed in Hebrews 3:6 boldness and boasting.
Your boldness
The Apostle first chooses the term which describes endurance under its most commanding aspect, as ready to proclaim the hope on which it rests and as secure of victory; and then afterwards (v. 36) he presents the idea of simple endurance. Compare Heb. 3:6 note (book one).
Which has Seeing that it hath great recompense. The recompense is included even now in the spirit of the believer who has learned to rate outward afflictions at their true value (Rom. 8:37-39).
Romans 8:37-39 (37) No, in all these things we are more than conquerors through him who loved us. (38) For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, (39) neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. NIV Pg 113 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 [3.] In the next place, having praised them, he says, (ver. 35) "Cast not away therefore your confidence, which hath great recompense of reward." What meanest thou? He did not say, 'ye have cast it away, and recover it': but, which tended more to strengthen them, "ye have it," he says. For to recover again that which has been cast away, requires more labor: but not to lose that which is held fast does not.
But to the Galatians he says the very opposite: "My children of whom I travail in birth again, till Christ be formed in you" (Galatians 4:19); and with reason; for they were more supine, whence they needed a sharper word; but these were more faint-hearted, so that they rather needed what was more soothing.
"Cast not away therefore" (he says) "your confidence," so that they were in great confidence towards God. "Which hath" (he says) "great recompense of reward." "And when shall we receive them (some one might say)? Behold! All things on our part have been done." Therefore he anticipated them on their own supposition, saying in effect, If ye know that ye have in heaven a better substance, seek nothing here.
"For ye have need of patience," not of any addition [to your labors], that ye may continue in the same state, that ye may not cast away what has been put into your hands. Ye need nothing else, but so to stand as ye have stood, that when ye come to the end, ye may receive the promise. (Chrysostom)
10:36
For of endurance ye have need For of patience ye have need The force of the reason lies in the moral efficacy of endurance.
Do not cast away your confidence For you have need of it. The trials to which you are subjected belong to the perfect discipline of the faith which you hold. You have need of patience therefore that you may obtain what you expect.
That the will of God having done…the promise That, having done the will of God, ye may receive the promise This general term ‘the will of God,’ which occurs throughout the New Testament, takes its color from the context. Not infrequently the mention of ‘the will of God’ suggests a contrast to man’s will through the discipline of suffering (Matt. 26:42; Eph. 6:6; 1 Pet. 2:15; 3:17;4:19), as is the case here.
The phrase also necessarily recalls what was said of Christ’s work (Heb. 10:5) as a fulfillment of the will of God. Man in his little field must follow the example of his Lord (1 Pet. 2:21), which is always set before us as an example of suffering (Rev 2:8-10)
Rev 2:8-10 (8) And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; (9) I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. (10) Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. KJV Pg 114 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 By receiving the promise, we must understand ‘receiving all that was expressed in the promise.’ ‘The promise’ in this connection is defined by John as ‘eternal life’ (1 John 2:25), which is the complete expression of ‘the promise made to the fathers’ (Acts 13:32; 26:6). Of this the gift of the Spirit (Luke 24:49; Acts 1:4; 2:33; Gal. 3:14; Eph. 1:13) and ‘the presence of the Lord’ (2 Pet. 3:4,9) were pledges. Compare Heb. 6:12 note.
(Ver. 36) "For" (he says) "ye have need of patience, that after ye have done the will of God, ye might receive the promise." Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown.
O the greatness of the consolation! It is as if one should speak to an athlete who had overthrown all, and had no antagonist, and then was to be crowned, and yet endured not that time, during which the president of the games comes, and places the crown [upon him]; and he impatient, should wish to go out, and escape as though he could not bear the thirst and the heat. (Chrysostom)
10:37
The writer of the Epistle uses freely the language of ancient prophecy to express the general truth which he wishes to enforce, that the purpose of God will be fulfilled in its due time even if it seems to linger. So it was when Isaiah charged the people to withdraw from a space and wait till the divine wrath was spent. In old times the faithful had to wait for the manifestation of the salvation of God.
For yet…little while For, yet a very little while… These words with which the quotation from Habakkuk is prefaced by the writer of the Epistle occur in Isaiah 26:20 (LXX), where the prophet charges the people to hide themselves ‘for a little moment until the indignation should be over-past.’
Isaiah 26:20 ‘Go, my people, enter into thy chambers; shut thy door: hide thyself for a little while; until the anger of the Lord is passed.’ LXX
The thought of the purposes of God wrought through the discipline of Israel thus serves as a preparation for the understanding of His counsel for the Church.
10:37, 38
He who comes…in him These words are taken with modifications and transposition from the LXX. Version of Habakkuk 2:3.
Habakkuk 2:3 ‘For the vision is for a time yet to come. But it will spring up at last and will not be vain. Though he may tarry, wait for him; for he will assuredly come and will not fail.’ LXX
Habakkuk 2:4 ‘If anyone draw back, My soul hath no pleasure in him. But the just shall live by faith in Me.’ LXX
Pg 115 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 Additional Note
The quotation in Heb. 10:37 consists of an introductory clause from Isaiah 26:20 and an adaptation of the LXX version of Habakkuk 2:3,4.
Hab 2:3-4 (3) For the vision is yet for an appointed time; But at the end it will speak, and it will not lie. Though it tarries, wait for it; Because it will surely come, It will not tarry. (4) "Behold the proud, His soul is not upright in him; But the just shall live by his faith. NKJV
In contrast with both the writer of the Epistle gives: For yet a very little while, he who comes will come, and will not delay. 38 But the just by faith shall live; and if he draw back, delights not my soul in him.
A comparison of these words with those of the LXX., taken in connection with the introductory clause, shows that the writer is freely using familiar language to convey his own thought. The LXX had given a personal interpretation to the Vision which embodied the divine promise: wait for Him (i.e. the Lord, or His representative); and the writer of the Epistle, in the light of his Christian faith, defines the Person ‘He that cometh,’ even the Ascended Christ, adding the article and so separating comes from will come. It was natural therefore that he should at once connect with this assurance of the coming of the Savior the reward of faith, and transpose to the end the clause which reveals the peril of slackened zeal. By this adaptation prophetic words conveyed the lesson which he desired to enforce, and the associations which they carried with them gave a solemn coloring to the thought of necessary endurance. The deliverance from Chaldea, however real, was not such as Israel looked for.
In the original context that which is expected is the fulfillment of the prophetic vision of the destruction of the Chaldeans, the enemies of God’s people, to be followed by the revelation of His glory. The judgment was executed and the promise was accomplished in due time, but not as men had hoped. The lesson had a significant application to the condition of the early Church.
He then also hinting this, what does he say? (Ver. 37) "Yet a little while and He that shall come will come, and will not tarry." For lest they should say, And when will He come? He comforts them from the Scriptures. For thus also when he says in another place, "Now is our salvation nearer" (Romans 13:11), he comforts them because the remaining time is short. And this he says not of himself but from the Scriptures. But if from that time it was said, "Yet a little while, and He that shall come will come, and will not tarry," it is plain that now He is nearer. Wherefore also waiting is no small reward. (Chrysostom)
10:38
The original text gives the sense: ‘His soul is puffed up with pride: it is not right within him; but the righteous shall live by his faithfulness,’ where the reference is to the vain confidence of the Chaldean invader as contrasted with the trust of the people upon God. The LXX represents a different text in the first clause; and the
Pg 116 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 author of the Epistle has transposed the two clauses of the LXX in order to bring out more clearly the idea which he wishes to enforce, the necessity of endurance in the righteous.
But the just…shall live But my righteous one shall live by faith… The argument requires that the words by faith shall live should be taken together. The just — the true believer — requires faith, trust in the unseen, for life. Such faith is the support of endurance and the seal of confidence. It is said that the phrase was held in Rabbinic teaching to declare the essence of the Law Delitzsch, Romer brief s. 75. Compare Gal. 3:11,12; Rom. 1:17.
Hab 2:1-3 After receiving an answer to this supplicatory cry, the prophet receives a command from God: to write the oracle in plain characters, because it is indeed certain, but will not be immediately fulfilled (vv. 1-3). Then follows the word of God, that the just will live through his faith, but he that is proud and not upright will not continue (vv. 4, 5); accompanied by a fivefold woe upon the Chaldean, who gathers all nations to himself with insatiable greediness (vv. 6-20). (from Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)
Gal 3:11-12 (11) Clearly no one is justified before God by the law, because, "The righteous will live by faith." (12) The law is not based on faith; NIV
Rom 1:17 For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: "The righteous will live by faith." NIV
And if he draw back And if he, who has been spoken of as ‘the just,’ draw (shrink) back. The insertion of ‘any man,’ so as to avoid the thought of the falling away of ‘the just one,’ is wholly unwarranted, and it is precisely this contingency which gives the point to the words (compare v. 32 having been enlightened).
Hebrews 10:38
10:38 As at Romans 1:17, Habakkuk 2:4 is cited to introduce a major discussion of trusting, a topic already mentioned at 3:12-4:3; 6:1, 12; and v. 22 above.
(From Jewish New Testament Commentary Copyright © 1992 by David H. Stern. All rights reserved. Used by permission.)
(Ver. 38) "Now the just" (he says) "shall live by faith, but if any man draw back, My soul shall have no pleasure in him." This is a great encouragement when one shows that they have succeeded in the whole matter and are losing it through a little indolence. (Ver. 39) "But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul." (Arch-Bishop John Chrysostom of Constantinople A.D. 400 from Nicene and Post-Nicene Fathers, Series 1, Volume 14, PC Study Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)
Pg 117 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR Lakeside Ministries – Lesson 7 10:39
But we…of drawing back But we are not of shrinking back (of them that shrink back)… The thought of shrinking back is at once put aside. The writer here identifies his readers with himself, as before he has identified himself with them (Heb. 6:1; v. 26). The genitives of drawing back, of faith express that which marks the two classes. Our character is not expressed by ‘shrinking back’ but by ‘faith.’
(End of Lesson Seven)
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