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.
This chapter summarizes the arguments already made to Jewish readers: the Old Covenant admitted that its function was not to take away sin but to act as a custodian or tutor until the promised sin-bearer would come (see Gal 3:23-25). The Law and prophets foretold the coming of this One by many prophesies, types and shadows. Christ and His Gospel completes the everlasting Covenant of God (Heb 9:9).
Therefore, the Law is a shadow of the New Covenant, which is the true image (see Heb 8:5). A person standing before the sun will cast a shadow on the wall which gives a fair representation of his shape. As he moves about, we see his profile at times and also his form; we view his movements and can recognize his outline. But when he suddenly comes into view before our eyes, we see and understand so much more. His countenance and features come into focus in color and detail. We see his eyes and face change in expression of his inner feelings. The shadow cannot compare to the reality.
The parallel is especially true of the Law and the Gospel. The former revealed the outline of God and His divine will for Mankind, but full knowledge came when Jesus began preaching the Gospel of the Kingdom. The Apostle has shown by many infallible proofs that we possess the very image of things – for now the ministry of Christ has completed the Law, now the Church of the Living God has superseded the tabernacle of witness, and now worshippers offer up spiritual praise in truthful living instead of the blood sacrifices of animals (Heb 9:11). True, we still see the God of our salvation through a glass darkly (1Cor 13:12); yet we now have the very mind of Christ (1Cor 2:16).
Year by year continually. Imagine for a minute just how many animal sacrifices were offered under the Old Covenant – burnt offerings, sin offerings, peace offerings, festivals and ceremonial expiations. Every day the people would bring calves, goats and sheep to the temple priests to be sacrificed. On one occasion, Solomon killed 22,000 oxen and 120,000 sheep (1Kings 8:63). The amount of animal blood poured and sprinkled on the altars of the tabernacle and temples is unfathomable – millions and millions of gallons of blood was shed to cover Mankind’s sin until Messiah the Prince came to make an end of sins, and to make reconciliation for iniquity (Dan 9:24-25). Each year upon the day of the Passover, about 1,000,000 lambs were slain at the brazen altar in the space of three hours. It is said that on that day the blood flowed in rivers down the channels of the temple mount and down into the valley making the brook Kidron turn scarlet in color. Jesus passed over that same brook in the dark of night on the way to His betrayal (John 18:1). Did He pause there, considering the significance? For the next day, during the same hours that the priests were shedding the blood of those million lambs in the Temple, a soldier took a spear and pierced His side.
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.
The fact that under the Law the same sacrifices needed to be offered again and again indicates that they could not take away the guilt of sin. Instead, by offering them every year Man was constantly reminded of his guilt. The blood of animals did cover up those sins, but only the blood of the Son of God could take away those sins. If the Old Covenant sacrifices truly had the power to permanently forgive sins and purge the conscience, then it would not have imposed daily and yearly offerings. Jesus however, being the perfect sacrifice, has the power to take away sins by His one offering (Heb 9:28); He has abolished the need for daily sacrifices.
No more conscience of sins. The conscience is an amazing device within the human mind that atheists cannot explain and even Christians cannot fully understand. It is essentially a moral code, or table of Right and Wrong, that God has pre-installed deep inside every person. Solomon wrote, “God put the knowledge of eternity in Man’s heart, but He did not permit him to fully understand His works” (Eccl 3:11). Throughout all ages and in all parts of the globe, there are certain truths that do not need to be taught; they’re just universally known to be true. Life after death, the concept of good and evil, justice and injustice – these basic truths are pre-printed in the mind and make us all to be moral beings. This law of the conscience is intrinsic in all men (Rom 2:14-15).
The Mind is part of that innermost part of the human being. It considers and reasons, it selects and rejects, and it ultimately determines each person’s own destiny. There are four parts to the human mind: 1) the rational part, 2) the emotional part, 3) the will/choice, 4) the conscience. The workings of these together will form the path of one’s life. All decisions, actions and beliefs are produced by a person’s own particular combination of reason, emotion, conscience and free will.
The conscience a little instruction set that tells the Mind the right way to think, reason and choose – like a computer, which has a brain-processor that empowers it to do complex computations and analyses, but does so by following a set of pre-installed instructions. It’s all very ordered and safe; unless some virus happens to get in and corrupts things. So too, the conscience is often corrupted by incorrect rational inputs, environmental influences and sinful life experiences.
In addition to being the instruction set, the conscience detects and warns the mind about the moral correctness of its thoughts and intended activities. It is a wonderful early-warning mechanism, or guidance system, that works by provoking feelings of guilt or innocence. However, it is important to recognize that Guilt is not a feeling, but a condition. A lawbreaker is guilty whether he feels guilty or not. It’s easy to confuse guilt and feelings. And that’s why the Scriptures have a lot to say about Christians needing to instruct their conscience, for the factors involved are very complex.
God gave Man the freedom of choice and will to the extent that he can override his conscience-set. And he will certainly, absolutely do it. But that is sin! The Devil insinuates himself into the thoughts and workings of the mind and he sows a lot of confusion there – either afflicting the person with feelings of false guilt or deceiving the person such that he feels no guilt. Both situations utterly debilitate spiritual growth.
4 For it is not possible that the blood of bulls and of goats should take away sins.
The key word of this verse is “take away” (aphaireo), which means to remove completely (see Rom 11:27; Heb 10:11; Luke 22:50; 1John 3:5). Compare to “put away” in Heb 9:26 (athetesis – cancellation) and “take away” in 1John 3:5 (airon – lift up). Can the blood of animals remove the stains of sin from a person’s soul? The principles of the Mosaic Law answer NO, for the lex talionis decreed, “An eye for an eye and a tooth for a tooth” (Mat 5:38). The guilty must pay like for like. The weakness of the Law is suddenly exposed (Rom 8:3; Heb 7:18-19), for how can it think to substitute animal blood for human blood? Since death is the penalty for sin (Eze 18:4), then human death is the only acceptable payment. In theory then, the Law itself demanded a man’s blood to atone for the sins of a man. Jesus Christ the righteous (1John 2:1), being fully God and fully man, was the very Sacrifice that the Law required.
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.
Here the Apostle quotes a prophecy of the Messiah (Ps 40:6-8) in order to confirm once again that Jesus the Nazarene has fulfilled the Jewish Scriptures. It describes the Messiah as understanding, even before coming into the world, that sin offerings could not suffice. Therefore, He voluntarily determined to accomplish God’s will by accepting the body prepared for Him and going into the world – a body that would become a true sacrifice victim in contrast to the provisional animal sacrifices.
The change from the Old to the New Covenant is also firmly seen in these verses. Sacrifices and burnt offerings pertained to the Law, but the Lord is not pleased with those; He wants a people who will live and do according to His good pleasure (Heb 10:16). He taketh away the first that he might establish the second (v9).
The prophetic detail concerning the God-Man, Jesus Christ, is striking and accurate – A body hast thou prepared Me (katarizo – to frame, prepare, fit, perfect). Although fully God in nature, Jesus took upon Him the bodily form of a human in order to fulfil all righteousness (Mat 3:15); so that He could perform the necessary sacrifice that the Law itself had shown was solely suitable (see note on v4). “You framed and fitted a body for Me” (cf Heb 11:3). The Apostle Paul wrote, (He) took upon Him the form of a servant, and was made in the likeness of men (Php 2:7). Jesus Christ, submitting Himself to the will of God, laid aside His heavenly apparel and accepted the body that God had prepared for Him.
Burnt offerings and sacrifices could not quiet the ever-present tension in the relationship of all-holy God and sinful Mankind, for the blood of bulls and goats simply could not atone for sins. Then Jesus said, “I will go and do what the book requires.” See this scene unfold in beautiful imagery in Rev 5. The work of Jesus was known and purposed beforehand. He came to cancel sin by the sacrifice of Himself (Heb 9:26), thereby healing the broken relation of God and Man (Heb 2:17; Col 1:21; Rom 5:10).
David’s words in Psalms 40:6-8 are distinctly messianic, for the volume (kephalis – roll) of the book (biblion) did not write concerning him. The prophet Ezekiel was to eat a kephalis biblion (Eze 2:9) which became sweet in his mouth (Eze 3:1-3). See my notes on John’s experience in Rev 10:8-10. In ancient times, words were usually written upon scrolls, which were made of long pieces of velum fastened at the ends to two wooden rods. The reader would advance in the book by turning the rods in his hands, unrolling the velum from one rod and onto the other rod.
It is entirely impossible that any Person other than Christ could make the affirmation that the Holy Spirit moved David to memorialize in His word. To my mind, it is one of the clearest prophecies of Christ in the Scriptures. The Jews however, were slow of heart to believe all that the prophets have spoken. So Jesus expounded unto them in all the Scriptures the things concerning Himself (Luke 24:25-27) such that their hearts burned with within them (Luke 24:32).
The quotation in verses 5-7 match the Septuagint version of the Old Testament, which expresses a key phrase differently from the Masoretic text that underlies our English Bible. Instead of, A body hast thou prepared Me, the Masoretic text reads, Mine ears hast thou opened (see Ps 40:6). Some think the variation is due to a scribal error in copying the Hebrew text (see Adam Clarke). Nevertheless, the Septuagint was commonly read by the Jewish teachers, so the Apostle’s words here were completely familiar to them. And what words! They are distinctly fitted to the identity and work of Jesus Christ.
I have found that the variances between the Septuagint and Masoretic texts often seem to accentuate these prophecies of Christ. It is as though the Spirit manipulated the hands of the scribal translators to more perfect purposes, for the origins of both texts precede the time of Christ by many centuries. In the present case, the seemingly enigmatic phrase, Mine ears hast thou opened, apparently refers to the Jewish custom of boring a hole in the ear of a slave who willingly declares to forego his option of freedom and serve his master for life (Ex 21:5-6). This makes both phrases strikingly true of Christ. The one emphasizes His voluntary obedience to do God’s service and the other emphasizes His incarnation in order to become the necessary expiatory sacrifice.
Lo, I come. Jesus has come into the world for judgment (John 9:39), to fulfil the Law (Mat 5:17), to preach (Mark 1:38), to minister, and to give His life a ransom for many (Mat 20:28), to bear witness of the truth (John 18:37), to do the will of Him that sent Me (John 6:38), to call sinners to repentance (Luke 5:32), to save that which was lost (Mat 18:11) and to send fire on the earth (Luke 12:49). [taken from JFB commentary]
8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst 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. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
The Apostle shows that this prophecy predicts the same change of Covenant that the previous chapters have evidenced. The Law was based upon burnt offerings and sacrifices; but God says He does not delight in those. Therefore, Jesus steps forward to perform the work that God will delight in (Mat 3:17). I come to do Thy will. Jesus made this affirmation in the Garden, Not as I will, but as Thou wilt (Mat 26:39).
Jesus voluntarily came to do the will of the Godhead. He was not forced or required to save mankind at all. He came because He loved us, and that while we were yet sinners. His compelling example should earn our undying devotion and reverence. No longer does a man need to bring an animal victim to be slain upon a bloody altar. Instead, we may come boldly to the altar of God, knowing that the terrible sacrifice has been made. We can now be healed from the plague of our sins; our souls can be washed white as snow. Justified; truly cleansed and made holy, those are the better things of the New Covenant (Heb 12:24). It was the will of God that His creation might be sanctified (made holy) by the one offering of His Son, Jesus Christ.
There seems to be a play on the word body (soma) between verses five and ten. “You fitted me with a body, for it was Your will that I offer My body to sanctify the many.” The Greek word for sanctify is hagiazo, which means to make holy (Heb 10:14; 13:12). It describes Christ’s saving action in slightly different connotation from the more commonly used word, “justify” (dikaioo – to make righteous). See Rom 5:9; James 2:24. The Apostle Paul used both words in parallel: But ye are washed, but ye are sanctified, but ye are justified (1Cor 6:11).
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;
Adding to the same thought that was powerfully presented earlier (Heb 9:25-28), the Apostle shows that Christ’s atonement ministry has been fulfilled. And now He has ascended to the right hand of God. Note the contrasting verbs that demonstrate the completion of His earthly work – the priest stands daily offering the sacrifices, but Christ has sat down after offering His sacrifice. Jesus our High Priest still intercedes in the heavenly tabernacle on behalf of His people, but the sacrifice has been offered and the atonement price has been accepted in heaven.
Unlike the old sacrifices of the Law, the offering of Christ does not need to be repeated, for the death of a Person of infinite worth avails to infinite extents. Day after day the priests offered the same bloody, earthly sacrifices again and again. Sacrifices which could never take away sin, sacrifices that remind Man of that fact constantly (v3-6). The man Christ Jesus however, by His one perfect offering has presented the sacrifice which the Law required. His words just before He died were filled with meaning, He said, it is finished: and He bowed His head, and gave up the ghost (John 19:30).
13 From henceforth expecting till his enemies be made his footstool.
After His supreme sacrifice, Jesus Christ ascended into heaven, where He must reign till He hath put all enemies under His feet (1Cor 15:25), or as it says here, Till His enemies be made His footstool. The Apostle is quoting David’s prophecy of the Messiah: The Lord said unto My Lord, sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps 110:1). Jesus thoroughly stumped the Pharisees by asking them to explain what David meant by that statement (Mat 22:41-46), but on the day of Pentecost the Spirit speaking through Peter revealed to them its meaning (Acts 2:30-36; see my note for Heb 1:13).
Expecting (ekdechomai), or waiting. Compare to apekdechomai, (“look for”) in Hebrews 9:28.
14 For by one offering he hath perfected for ever them that are sanctified.
The Old Covenant with its many sacrifices could not make even one of its worshipers perfect (v1), but by one offering Christ has perfected (teleioo) for ever the whole company of the sanctified under both Covenants. Teleioo usually carries the idea of accomplishing or finishing something (Luke 2:43; John 17:4; Acts 20:24), but here it is used in the sense of perfecting the soul (also Heb 7:19; 9:9; 10:1; 11:40; 12:23; Php 3:12; 1John 2:5). In the Septuagint of Exodus 29:29-35 it means to consecrate or sanctify for holy purposes (also 2Sam 22:26).
For ever (dienekes). This word is unique to the book of Hebrews, but occurs 3 times in this chapter (v1, 12, 14). Earlier it was translated “continually” (see Heb 7:3), but even there it carries the idea of “forever.” In all the rest of the New Testament (including Hebrews), for ever derives from some form of the word aion. The grammar of both terms is quite similar: Eis to dienekes (v14) and, Eis ton aiona (Heb 6:20).
According to Strong’s Concordance, the word sanctified is in the present participle tense, which would indicate it is a continuing event. “He has perfected forever the sanctifying ones.” The New King James reads, By one offering He has perfected forever those who are being sanctified. The experiences of life are preparing, perfecting and sanctifying the Christian for eternity. They are making so that his future life will be even more fulfilling and enjoyable (2Cor 4:17).
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.
This Old Testament passage was quoted earlier in longer form (see my notes for Heb 8:8-12). Here the purpose is to prove one last time this crucial truth: the Old Covenant could not take away sins (v3-4), but Christ’s one offering is able to perfect His saints for all time (v14). The Apostle shows that many years ago the Lord’s prophet had foretold this turn of events, saying, “Whereof the Holy Spirit also gave witness by Jeremiah, who prophesied: ‘And I will make a new Covenant with them, saith the Lord, and I will remember their sins and iniquities no more.’ Now if these be forgiven, there is no more offering for sin.”
The Old Covenant’s sacrifices were a constant reminder of sin (Heb 10:3), but the New Covenant offers permanent forgiveness for sin. If sins and iniquities are remembered no more, then those sins have been remitted and there is no more need for sacrifices. The logical argumentation is irrefutable and devastating for those who wished to hold on to the Old Covenant’s rules and worship system.
The obvious recipients of this promise of a New Covenant is not Israel after the flesh, but the true Israel of God according to spiritual considerations (Rom 9:8; Gal 3:7). This is the Church of Jesus Christ, where there is neither Jew nor Greek (Col 3:11) and the heirs of the promise are made to be Abraham’s seed on account of their faith in Jesus Christ (Gal 3:28-29).
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;
If the full and complete offering for sins has been accomplished, then Man is able to enter into the Holy of Holies without fear. Under the Old Covenant, it was sure death for the person who dared to come before the Ark of the Covenant. Even the High Priest entered fearfully, being sure to carry along with him the prescribed blood exactly as it had been commanded and according to all the rules of dress and form, so that he die not (Ex 28:35; Lev 16:2). Now, because of the shed blood of Jesus, we are permitted to enter the holiest (the presence of God) with boldness (see Heb 4:16) – meaning without fear and timidity. Reverently yes, and with all due humility and gratefulness, but intrepidly, bravely, boldly, in full assurance of faith (v22). And only in the name of Jesus Christ the spotless Lamb of God, for without Him, none will gain an audience with the all-holy and righteous Lord of the Earth.
The previous chapters demonstrated this brilliant change of Covenants by naming some of the careful typological details of the tabernacle and its furniture. Long shrouded from the eyes of people and priests, the holy emblems of the Ark of the Covenant were suddenly revealed at the death of Christ when the thick, highly decorated veil of four layers was suddenly rent in two and the first tabernacle was abolished (Heb 9:8). The Holy of Holies is a type of heaven and the veil is a symbol of the great barrier between God and Man. The tearing of the veil from top to bottom confirmed that the long-promised, true Reconciliation had been made. Now, by a new and living way, the door to heaven has been opened and the souls of the faithful can enter into the presence of God.
Jesus consecrated (egkainizo – inaugurated, ratified, dedicated; see Heb 9:18) this new Way by the rending of His flesh. I have written more on this intriguing topic in the note for Mat 27:51. Here the Scripture says that the veil is, in a symbolic sense, His flesh. I understand this to mean the veil represents His humanity, for the real barrier between God and Man is our fallen human nature. God is sinless, holy, righteous; Man is sinful, unrighteous, rebellious. Jesus took the form of a man and became a perfect human so that by the death of His flesh He might consecrate for Mankind a new and living way into the presence of God.
21 And having an high priest over the house of God; 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.
The great High Priest of the Church is Jesus Christ (Heb 4:14; 6:20). Unlike the Old Covenant’s succession of priests and Levites, Jesus has not delegated His ministry and authority to others. And He has promised that those who draw near to Him and hold fast to faith without wavering will reign with Him in glory (2Tim 2:12).
Is there an allusion to Christian baptism here? Perhaps, although the common word for baptism does not appear. Washed with pure water, for example, seems to make a spiritual point based upon a Jewish physical tradition (study Tit 3:5; Eph 5:26; Rev 1:5). Perhaps the Apostle is quoting another Old Testament prophet: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you (Eze 36:25). The High Priest was to wash his flesh in water before putting on his garb (Lev 16:4) as were the Levites at their consecration (Num 8:7).
Obviously, New Covenant principles are being presented here by Old Covenant terms, for the call to draw near corresponds to the Israelites bringing their sacrifices unto the house of God. Moreover, the Law required the people to be ceremonially sprinkled for purification and expiation. It prescribed divers washings (Heb 9:10) for uncleanness. In contrast, worshipers in this new, living Way draw near to God by performing the following services:
- With a true heart, one that seeks God in all sincerity and singleness (Mat 6:22).
- In full assurance of faith, without wavering (v23); fully persuaded that He is able to do exceedingly abundantly above all that we ask or think (Eph 3:20).
- Having our hearts sprinkled from an evil conscience. Purified, transformed, renewed minds that are not cumbered with guilt (Rom 12:1-2).
- Bodies washed with pure water. Not living in the sins of the flesh but according to the living water of the Word of God (2Cor 7:1; Jas 4:8). The body needs to be washed, cleansed of its sin and sanctified.
23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
The encouragement to hold fast is repeated throughout the Scriptures (1Thes 5:21; 2Tim 1:13; Heb 3:6; Rev 2:25). The teaching of the verses following paints a sobering picture of a person clinging with all faith to the one hope of his salvation, like a man drifting at sea clings to a floating timber, or a climber in a dangerous situation grips a jug hold. The warning implies that some have not held fast and have been swallowed up by the mists of perdition.
Jesus encouraged the faithful little church of Philadelphia, Behold, I come quickly: hold that fast which thou hast, that no man take thy crown (Rev 3:11). Surely it is an appropriate motto for the churches of these last days. To waver is to doubt (see James 1:6), or to be shaken by fearfulness (Mat 14:29-31), or over-pressed by worries and discouragements (Mat 6:25-34). Nothing wavering – do not let others deceive or discourage you.
The King James mis-translates a word in this verse. The profession of our faith (elpis) should read, “the hope.” Elpis is found about fifty times in the New Testament and is always translated, hope. Thus did the translators render an earlier, parallel passage: Hold fast the confidence and the rejoicing of the hope firm unto the end (Heb 3:6). Interestingly, the Christian religion is called “the hope” or “the faith” quite a few times in the New Testament (i.e. Col 1:23; Jude 1:3), which is how it is used in this verse also. In the Greek, the definite article appears instead of the pronoun “our.”
24 And let us consider one another to provoke unto love and to good works:
Unselfish, do-something Christians live out their faith by good works of love, especially toward those of the household of God (Gal 6:10). They consider one another for good in all things (Php 2:3; 2Thes 1:3; Rom 12:10; Col 3:16). This is the result of being born again, to be always seeking to help others in every way – spiritually, emotionally, physically (see 1Cor 13).
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.
For many centuries the Jews were obligated to gather in sacred worship on the seventh day of the week, but as with many of the Old Covenant rules, Jesus re-fitted the 4th commandment in the New Covenant (see my article on that topic at Mat 12:8). The gathering together for public worship is not an optional practice. It is the honorable, reasonable service of every Christian. While the Christian day of worship is not laden with strict rules as the Sabbath day of the Old Testament was, the Apostle does warn the people of God not to regard the day lightly. “Forsake not the assembling of yourselves together (episunagoge) as the manner of some is.” Apparently some were neglecting to meet with the Lord’s body (study 1Cor 11:29-30).
The reason for the Christian assembly is to exhort one another, to consider each one his brother and to provoke one another unto love and good works (v24). Furthermore he says, “Take even more earnest heed to gather together as you see the great Day approaching.” The Holy Spirit moved the Apostle to write these words (2Pet 1:21) because He knew that Christians many centuries later would need to be reminded. Indeed, this verse speaks more directly to us than it did in the time of the Apostles, for we are certainly nearer to that Day than they.
As the manner of some is. So even then some did not have that fervent brotherly love that cannot think of staying home on Sunday, or would never settle on just going to church for the sermon. The reasons do not change much! They are: 1) not sincerely interested in the work and operation of the church, 2) not willing to believe that the local church is the very body of Christ, 3) not open to accept the responsibilities and duties that come with being a member of the body, 4) afraid of breaking the laws of the land which prohibit Christian gatherings, or speaking the Word of truth. The Apostle does not entertain any of these as grounds for exception.
Exhorting one another. Exhortation is the first purpose for church assembly. It includes teaching from the Scriptures, warnings for the weak and unstable, encouragements from personal experiences, etc. Exhortation is ever more important as the last day approaches (2Tim 3:1-10). And now is our salvation nearer than when we believed (Rom 13:11); yet a little while and He that shall come, will come (Heb 10:37). Of course, many will die before that Day and for them His “coming” is equally sure (Heb 9:27).
The signs that the Day of Christ is approaching can be seen all around us, but they are never more striking as those that glare out from Christianity itself. Apostasy, apathy, heresy and intellectualism has brought the World into the churches of Christ as never before. We live in a dangerous day, a time when even the very elect are at risk of being deceived (Mat 24:22-24). Hold fast, the previous verse said, lift up your heads and keep your eyes on Jesus (Col 3:1-2). Let no man take thy crown (Rev 3:11). Truly, to forsake not the assembly of the church body is an urgent warning for God’s people.
26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
The little word “for” at the beginning should not be overlooked. It means that we need to read the previous verses to understand why the Apostle gives this severe warning. As Christians we are individually responsible to go to the Fountain of the Cross that is ever flowing and available even to the worst of sinners (Rev 21:6; Is 55:1). The single sacrifice of Christ is open to all for the complete remission of sins; it is the only way to holiness and God (Acts 4:12). Therefore, let us draw near to be sprinkled and washed (v22), let us hold fast to the end (v24), and let us dedicate ourselves to the assembly and exhortation of the brethren (v24-25). For if we are found to be willfully sinning after having known the truth, that great Sacrifice of Christ cannot avail for us. Instead, certain judgment and fiery indignation awaits us. If we do not heed the exhortation of v22-25, we are in danger of the fearful judgments of v26-27.
The general intent is quite clear and corresponds closely with this Apostle’s earlier statements in Heb 6:4-8. Nevertheless, our understanding depends much upon the meaning of the word wilfully (ekousios). I believe it describes a person who voluntarily, willingly remains in a sinful condition (see this word used in 1Pet 5:2 and Phlm 1:14). A Christian who knows that he is sinning but refuses to repent will not be saved – that is the upshot of the statement. The Fountain is still flowing, but if the person does not present himself to be cleansed, how can he be saved?
This verse is not speaking about Christians that commit sin, but about Christians who commit sin and do not repent. The Flesh is always present with us and unfortunately it will win a battle now and then. If we say that we have no sin, we deceive ourselves, and…if we confess our sins, He is faithful and just to forgive (1John 1:8-9). The key to forgiveness is true repentance (Heb 6:6); Christ’s sacrifice for sins does not remain for those who do not. Paul spoke of a law within all men – wishing to do good, but doing evil. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I (Rom 7:15-21). The one sin that cannot be forgiven is none other than the very one from which a man will not repent and ask forgiveness. This is rightfully called the sin against the Holy Ghost (Mat 12:31), for although He convicts, the man goes on sinning willfully anyway. There is no sacrifice for such condition.
This verse contradicts the Calvinist teaching that a saved person cannot fall away and be eternally lost, for here is a true Christian, one who had received the knowledge of the truth and was sanctified by the blood (v29), yet turns back and lives in willful sin. It does not describe a single deliberate transgression, but the Christian who has apostatized and voluntarily returns to a life of unrepentant sin. The blood of Christ will not atone for sins that are not sincerely repented of (see the shadow in Num 19:20 and study Num 15:30-31). The parables of Jesus commonly describe this very condition. For example, the Parable of the Unforgiving Servant (Mat 18:21-35) shows that the Lord’s forgiveness of the servant’s debt was not only withdrawn after the servant refused to forgive his fellow-servant’s debt, but was reinstated in its full original measure (Mat 18:34-35, also Mat 24:46-51).
The Apostle James encouraged church members to work to restore the brother who falls into error and assured the church that the door of repentance was still open for that fallen brother (James 5:19-20).
The Judgment is certain because it is known and indescribable, a sore judgment of fire, vengeance, and anguish (Mat 25:41; Mark 13:37). It is not the heathen masses who will inhabit the lowest regions of hell, but the knowledge-possessing yet unrepentant ones – the wilfully wicked who knew the truth but did not do it (Luke 12:48). The next verses cement that sober fact in our minds. We have been given much, so much will be required (Luke 12:48).
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?
The Israelite that refused to keep the Law was to be put to death (Deut 13:6-10). Through offering the sacrifices, mercy could be received – but only for sins committed in ignorance. To break one of the Ten Commandments was unforgivable and punishable by death (see note Mat 7:28). The Apostle’s point is well-made: if the imperfect Old Covenant (Heb 10:1) was of such sacred mien as to be protected by death upon the first offense, how much greater must the punishment be for despising the perfect New Covenant? This sobering thought adds to the warning aimed at Christians who fall away from the Faith and return to living in sin. By refusing to return to the cleansing fountain, he is considering Christ and His covenant lightly. In rejecting the Word of the Covenant and doing according to his own heart, he is treading upon the very Son of God who wrote the Book and ratified it with His own blood (Heb 9:11-14).
According to verse 29, a person who confesses the name of Christ while living in unrepentant sin affronts God in three dangerous ways:
- First, he is treading upon (katapateo) God’s only begotten Son, a sacrilege that calls to mind the terrible mistreatment and mockery that Jesus suffered at His death. The person who sins willfully after receiving knowledge of the truth (v26) has joined that wicked crowd and will be punished in righteous wrath. Jesus was tread under foot by iniquitous men once, but at the Judgment, He will tread (katapateo) in fury the winepress of wrath until their blood stains His garments red (Isa 63:1-6).
- Second, he is esteeming the Covenant of blood as unholy (koinos – common, unclean). The man who lives in unrepentant sin thinks that the commandments of Christ are not so important. He thinks that either God will overlook what He has written or that the punishments for not obeying will not be that serious. He does not fear what God has said, nor does he tremble at His Word (Is 66:2). Koinos is used to mean “common” in a general sense, or “unclean” as it relates to the clean/unclean laws of the Jews (see Rom 14:14). In the Septuagint the standard word for “unclean” is akathartos which is also found quite frequently in the New Testament (see Acts 10:14). He counts the very blood and covenant which first sanctified him to be a common thing. Many who claim the name of Christ are living in this dangerous place.
- Third, he is despising the Spirit of grace. By voluntarily living in sin, such person is ignoring the voice of the Spirit that convicts of sin (John 16:7-8). The verb is in the past tense as if to show that his conscience no longer thinks that what he is doing is sin – he hath done despite unto the Spirit of grace. This is a serious condition. Under the Law, the soul that didn’t mind that that he was unclean was to be cut off from congregation for defiling the sanctuary of the Lord (Num 19:20).
30 For we know him that hath said, Vengeance belongeth 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.
God has demonstrated on many occasions that He will not tolerate sin. He will judge His people; He will recompense them for their deeds. The New Covenant is based upon mercy and forgiveness unto 70×7 (Mat 18:21-22; Luke 17:4), but God has not changed. He is holy and just. The account of Ananias and Sapphira reminds us of that fact (Acts 5:1-12). There are those who repeat, “God is Love” until they come to believe that He will not punish sinners, nor send backsliders into eternal punishment. It is a dangerous, foolish idea, for the Scriptures are full of examples which prove that God will not tolerate rebellion and disobedience. Judgment and vengeance will be righteously administered in the Kingdom of God.
The Apostle cites the Law of Moses as proof: To Me belongeth vengeance and recompense….for the Lord shall judge His people (Deut 32:35-36; Rom 12:19). Perhaps the children of Israel took those words to mean that God would judge the wicked for mistreating His people, but here it can only mean that He will judge and punish the disobedient among His people (as in 1Pet 4:17).
God is holy and just. Man is unrighteous and rebellious. And that’s why the Judgment will be a fearful thing (phoberos). This word was used in the same context earlier (Heb 10:27). For our God is a consuming fire (Heb 12:29).
32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 Partly, whilst ye were made a gazingstock 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.
While the introduction is missing from the book of Hebrews, passages like these make me believe that it was penned by the Apostle Paul and sent to the church in Jerusalem towards the end of his imprisonment in Rome (Acts 28:17-30). Paul had just experienced a very dangerous imprisonment in Jerusalem and the church there had helped him (see Acts 22-24). The early Christians were greatly persecuted and Jews after the flesh did more damage at the beginning than the Romans did. Such was the case with the Apostle Paul in Jerusalem and elsewhere.
A gazingstock (theatrizo). The imagery is of Christians being paraded onto the stage so that all can watch them be reproached and afflicted. This was particularly true of early Christians in Jerusalem, who knew very well that choosing to identify with Christ would mean to suffer shame for His name (Acts 5:41); either directly or by association with other Christians who were being so treated. Paul made a similar analogy earlier in his ministry, saying that the Apostles have been made a spectacle (theatron) unto the world (1Cor 4:9; see also Heb 12:1-2).
The early church was so greatly persecuted that many were forced to forfeit all their earthly possessions and go into hiding. The Catacombs of Rome became a safe haven for some of these noble men and women who joyfully endured the spoiling of their goods in favor of laying up their treasures in heaven (Mat 6:19-21). Some of the ancient manuscripts omit the first person pronouns and read: “You showed compassion to the prisoners.” The Majority Text and the Textus Receptus support the King James reading.
35 Cast not away therefore your confidence, which hath great recompence 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.
The thoughts in these final verses set the stage for the famous definition of saving Faith that will be given in the next chapter. Perseverance is the final but indispensable ingredient of Faith, for only he that endureth to the end shall be saved (Mat 10:22). Therefore, “Do not abandon the confidence of your hope (Heb 3:6), for it is necessary to patiently endure in doing the will of God in order to receive the promise. For yet a little while and the Comer will come; He will not tarry long.”
The last phrase comes from the Prophets and appropriately fits the call to remain faithful unto the coming of Christ. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry (Hab 2:3). It has not been given to us to know the times and seasons (Acts 1:7), but to live in constant readiness for that Day which will come suddenly upon the earth (Luke 21:35) in the moment it is least expected (Mat 24:44).
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.
The last three verses of this chapter are based on Habakkuk 2:4-5, but come from the Septuagint version which reads: “If he should draw back, My soul has no pleasure in him: but the just shall live by My faith.” The Apostle Paul quoted the last phrase twice in his epistles and always omitted the pronoun “My” (see Rom 1:17; Gal 3:11). The Septuagint says the just are saved by the faithfulness of the Savior, but the New Testament shows that the just are saved by faith in the Savior. Both statements are true, with the astute extrapolation being, “the just person lives out his faith.”
In the present context of end-time warnings however, the implication is this: on that Day, the righteous will be saved on account of their Faith – the just will live (be raised up) by faith. As for the rest, My soul shall have no pleasure in them; they are consigned unto perdition. The soul of the just will live in heaven because of his faith on earth. The faith of the just cause them to draw near (v22) for the saving of the soul, but the lost draw back unto perdition (v39). The contrasting actions are in stark focus.
The words faith and believe in this passage are identical nouns in the Greek (pistis). In both Greek and English, most nouns have a corresponding action verb. For instance, to be saved (verb) is salvation (noun), to be baptized and baptism, to marry and marriage. Often the action word and the noun are the same. To love (verb) is love (noun), to walk a walk, etc. In the Greek language, the verb and noun forms are typically distinct yet obviously related. To love (agapao) is love (agape). To believe (pisteuo) is faith (pistis). Clearly then, “believing” implies more than simple assent as we will attempt to show in the next chapter.
To live (zao) is a common Bible euphemism of salvation (John 3:16; 2Tim 2:11; 1John 4:9; John 5:24). The word saving is unusual in this context – perpoiesis (see Eph 1:14; 1Thes 5:9; 2Thes 2:14).