Exegetical and Hermeneutical Commentary of Hebrews 10:11
And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
11. And every priest ] The better reading seems to be “High Priest.”
standeth ] None were permitted to sit in the Holy Place. Christ sat in the Holiest, far above all Heavens.
oftentimes ] “Day by day for a continual burnt-offering” (Num 28:3; comp. Heb 7:27).
take away sins ] The word is not the same verb ( aphairein) as in Heb 10:4, but a much stronger one ( perielein) which means “at once to strip away,” as though sin were some close-fitting robe (see Heb 12:1).
Fuente: The Cambridge Bible for Schools and Colleges
And every priest standeth daily ministering – That is, this is done every day. It does not mean literally that every priest was daily concerned in offering sacrifices, for they took turns according to their courses, (notes on Luk 1:5), but that this was done each day, and that every priest was to take his regular place in doing it; Num 28:3. The object of the apostle is to prove that under the Jewish economy sacrifices were repeated constantly, showing their imperfection, but that under the Christian economy the great sacrifice had been offered once, which was sufficient for all.
And offering oftentimes the same sacrifices – The same sacrifices were offered morning and evening every day.
Which can never take away sins – notes, Heb 9:9; Heb 10:1.
Fuente: Albert Barnes’ Notes on the Bible
Heb 10:11-13
This Man, after He had offered
The eras of redemption
I.
THE PAST ERA OF CHRISTS REDEMPTIVE HISTORY. He has offered one sacrifice for sins.
1. Christs death was a self-immolation.
(1) His self-proprietorship.
(2) His unexampled philanthropy.
2. His death was a self-immolation for sin. He died to put away sin: to put it away in its guilt-form–in its idea-form–and in its habit-form. His death was a self-immolation for sin unrepeatable. One for ever. Sufficient for all lands and ages.
II. THE PRESENT ERA OF CHRISTS REDEMPTIVE HISTORY. Sat down at the right hand of God.
1. Rest.
2. Heaven.
III. THE FUTURE ERA OF CHRISTS REDEMPTIVE HISTORY. From henceforth expecting, &c.
1. Christ has enemies. Fallen angels and sinful men.
2. These enemies He will subjugate. Some will be subdued by the moral influences of His truth and love; and some by the resistless might of His retributive justice. Lessons:
1. The repugnance with which humanity should regard sin.
2. The true test by which we may determine the worth of our Christianity. The absence of sin.
3. The certainty of Christianitys ultimate triumph.
4. The absurdity of waiting for any further helps to conversion. (Homilist.)
The perfection of Christs atonement
I. We see Him ON THE EARTH; and this is what He is said to have done here–He offered one sacrifice for sins. The apostle, we must remember, is both comparing and contrasting Him with the Jewish priests. His object is to show us that He is all to the Church these priests ever were, and all in a much higher degree. He compares Him with them. Now one part of their office was to make reconciliation or atonement for the sins of the people. Thus far then our Lord resembles the Jewish priests–He really offered a sacrifice. But the apostle also contrasts Him with them. He made, he says, one sacrifice only. There was in His case no perpetual standing by the altar, no daily ministering, no multiplying of victims. His precious blood once shed, all is over; the fire on the altar goes out, and the altar itself is soon thrown down and destroyed. And here become evident; two blessed truths.
1. One sacrifice serves for all Gods Church–not only one priest, but one offering.
2. This one offering of Christ serves effectually for all Gods Church. Not only are all His people cleansed, they are all fully and eternally cleansed, by it.
II. We must now follow our Lord INTO HEAVEN. The text carries Him there in His human nature; and more than that–in the character He bore here in His human nature, the great Expiator of our sins. The apostles language intimates to us
1. The repose of Christ in heaven, a repose indicating the completeness and perfection of the work He had performed on earth.
2. The high exaltation of Christ in heaven. (C. Bradley, M. A.)
The sacrifice and triumph of Christ
I. THIS GOD-MAN OFFERED ONE SACRIFICE FOR SIN. That was the sacrifice of Himself, which we may consider as implying surrender.
1. He offered His body (Isa 1:6; Psa 69:21; Isa 52:14). These were sufferings of no common kind.
2. But, in suffering, He offered His mind. The sufferings of our Redeemers soul must be considered as the soul of His sufferings.
3. He offered in sacrifice His glory–by which we understand how glory will follow up the shame. Now, our Redeemers feelings were not blunted or stoical–nay, they were delicately fine; and when they called Him a deceiver of the people, a glutton, and a wine-bibber; when they said He had a devil–that He was not fit to live: He must have felt the indignity with great acuteness.
4. He offered in sacrifice the consolations of heavens protection Mat 27:46).
5. He offered in sacrifice His life (Joh 15:13; Rom 5:8).
6. He offered in sacrifice His will. He prayed that the cup of suffering might pass from Him (Mat 26:42); yet He gave His person into the hands of those who put it to torture: He voluntarily resigned Himself to that train of overwhelming and distressing ideas, that threw His mind into an agony and bathed Him in a bloody sweat.
II. FOR WHAT PURPOSE DID HE OFFER THIS SACRIFICE? Whenever we think, or read, about the sufferings of Christ, we are immediately directed to sin 1Co 15:3; 1Pe 3:18; 1Pe 2:24; Isa 53:5). This Man offered Himself a sacrifice for sin
1. To avert the consequences of it. Jesus Christ paid the penalty, that He might deliver the sinner from the consequences of his sins.
2. He died that He might remove the presence of sin, by doing away the love of it; by cleansing the guilty in the fountain opened for sin and uncleanness,–rendering the person without spot, or wrinkle, or any such thing.
3. He offered Himself a sacrifice to overcome the forfeiture of sin.
III. THE EXALTATION OF OUR REDEEMER.
1. This was through the medium of His resurrection.
2. And He has now sat down at the right hand of God. God is a great and invisible Spirit, with whom literally there can be neither standing nor recumbency. We must, therefore, understand this phrase figuratively; and it is
(1) Expressive of rest.
(2) Honoured.
(3) Power, authority, dominion.
IV. THE PURPOSES OF HIS WILL SHALL BE FULFILLED. Of the adversaries of Jesus Christ we observe
1. That Satan is the most subtle, ancient, and formidable.
2. Error. Error may be said to be a hydra with many heads. These systems degrade Gods creatures, rob the Redeemer, murder the souls of men; and as such they must come down: by the general diffusion of knowledge, by the spread of the Scriptures, by the piety of Gods people.
3. Another enemy is to be found in wicked, unconverted men. But these enemies shall be the footstool of the Lion of the tribe of Judah. Upon unconverted men, Jesus Christ will employ His gospel on their understandings, and His Spirit on their consciences, and His providence on their circumstances and their bodies; and these weapons shall be mighty through God to the pulling down of strongholds.
4. Another enemy of Christ is death. He is said to be the last enemy that shall be destroyed (1Co 15:26).
5. All these enemies have been made by one worse than the devil himself, and that enemy is sin. To destroy sin the Son of God was manifested–for this purpose He offered Himself a sacrifice–for this purpose He has commanded His gospel to be preached to every creature–for this purpose He is, at this moment, seated at the right hand of God, invested with all power, to employ whatever instrument He thinks proper, and to give a blessing to those means that they may be effectual.
Application:
1. Here we discover the character of sinners. They are said to be enemies to Christ.
2. We learn, again, that these unconverted persons must be His footstool, whether at home or abroad. Will you be conquered by the sceptre of His grace; or will you be broken in pieces by the iron rod of His wrath?
3. We see the duty of the people to extend by conquest the triumphs of the Redeemer: to bring home His rebel outcasts, that they may be saved from sin and Satans snare. (W. Atherton.)
The matchless Mediator:
I. Is His RELATION TO CALVARY.
1. He accomplished what all others failed to do.
2. He accomplished what none others need attempt after Him.
II. Is His RELATION TO HEAVEN.
1. Enjoyment of tranquil repose.
2. Elevation to highest honour.
3. Execution of universal power.
III. IN HIS RELATION TO THE MILLENNIUM.
1. He has opponents.
2. His enemies are in process of subjugation.
3. His ultimate supremacy will be complete. (B. D. Johns.)
One offering
I. THE PERMANENCE OF THE REPETITION OF CHRISTS SUFFERINGS IS NOT NECESSARY FOR THE PURPOSES OF THE ATONEMENT. If we look at the influence of it on other beings, good and bad, we can see that the transient acts of Christs life, and the permanent assumption of our nature for our redemption, are an eternal guarantee of His love of the law. If we look at its effects on the pardoned, it is sufficient that Christ lived here thirty-three years, and died once. The mother that bore you, and cherished you in infancys helpless years, needs not repeat all that, in order to convince you of her love, or to strengthen her claims upon your love. A stranger rushed into the flames, and saved you from a horrid death, when you were a child. Will you ever forget it? God needed only to express once, in this form, His unvarying grief at our sins–His uncompromising opposition to them. Nay, more:
II. THE PERMANENT SUFFERING OF THE INNOCENT AND BENEVOLENT REDEEMER WOULD DEFEAT THE VERY END OF ATONEMENT. That end is, to diminish suffering in the universe. If we are to be saved at the eternal expense of such a Being; if He is to be for ever buffeted and spit upon, while we are crowned with glory; if He is to sink under the Fathers frown, while we rejoice in the light of His countenance–then the cost is too great. To awaken the most generous sentiments in the hearts of the redeemed, and to sustain them, Christ must be rewarded with everlasting honour and joy. To enjoy heaven by the continued sufferings of our Friend and Redeemer, would make us selfish; to see His sufferings, and not be selfish, would make our own happiness impossible. (E. N. Kirk, D. D.)
Philosophy and sin:
When Renan was once asked what he did with sin in his philosophy, he shrugged his shoulders, and laughed and said, I suppress it. (W. J. Dawson.)
Sat down on the right hand of God
Christ exalted
I. THE COMPLETENESS OF THE SAVIOURS WORK.
1. He has done all that was necessary to make an atonement and an end of sin. He has done so much, that it never will be needful for Him again to be crucified. Oh! if the last thread had not been woven in the great garment of our righteousness, He would be spinning it now; if the last particle of our debt had not been paid, He would be counting it down now; and if all were not complete, He would never rest, until, like a wise builder, He had laid the top-stone of the temple of our salvation. No; the very fact that He sits still, and rests, proves that His work is finished.
2. And then note again, that His sitting at the right hand of God implies that He enjoys pleasure; for at Gods right hand there are pleasures for evermore. Now I think the fact that Christ enjoys infinite pleasure has in it some degree of proof that He must have finished His work. He has joys as God; but as the man-God, His joys spring from the salvation of the souls of men. That is His joy, which is full, in the thought that He has finished His work and has cut it short in righteousness. I think there is some degree of proof, although not, perhaps, positive proof there, that Jesus must have finished His work.
3. The fact that it is said He has sat down for ever proves that He must have done it. Christ has undertaken it to save all the souls of the elect. If He has not already saved them, He is bound to do something that will save them, for He has given solemn promise to His Father, that He will bring many souls unto glory.
4. Yet, the best proof is, that Christ sits at His Fathers right hand at all. For the very fact that Christ is in heaven, accepted by His Father, proves that His work must be alone. Why, as long as an ambassador from our country is at a foreign court, there must be peace; and as long as Jesus Christ our Saviour is at His Fathers court, it shows that there is real peace between His people and His Father. Well, as He will be there for ever, that shows that our peace must be continual. But that peace could not have been continual, unless the atonement had been wholly made, unless justice had been entirely satisfied; and, therefore, from that very fact it becomes certain that the work of Christ must be done.
II. THE GLORY WHICH HE HAS ASSUMED. After He had offered one sacrifice for sins for ever, sat down on the right-hand of God. Now, by this you are to understand the complex person of Christ; for Christ, as God, always was on His Fathers throne; He always was God; and even when He was on earth He was still in heaven. But Jesus Christ, as the man-God, has assumed honours which once He had not; for as man, He did not at one time sit on His Fathers throne; He was a suffering man; but as God-man He has assumed a dignity next to God; He sits at the right hand of the glorious Trinity.
1. From this we gather, that the dignity which Christ now enjoys is surpassing dignity. There is no dignity to be compared to that of Christ.
2. In the next place, Christ has real dignity. Some persons have mere empty titles, which confer but little authority. But the man-Christ Jesus, while He has many crowns and many titles, has not one tinsel crown or one empty title. He overruleth all mortal things, making the evil work a good, and the good produce a better, and a better still, in infinite progression.
3. And once more: this honour that Christ hath received (I mean the Man-God Christ) was deserved honour; that dignity which His Father gave Him He well deserved.
4. We must consider the exaltation of Christ in heaven as being in some degree a representative exaltation. Christ Jesus exalted at the Fathers right hand, though He has eminent glories, in which the saints must not expect to share, essentially He is the express image of the person of God, and the brightness of His Fathers glory, yet, to a very great degree, the honours which Christ has in heaven He has as our representative there.
III. WHAT ARE CHRISTS EXPECTATIONS?
1. We are told, He expects that His enemies shall be made His footstool. In some sense that is already done; the foes of Christ are, in some sense, His footstool now. What is the devil but the very slave of Christ, for he doth no more than he is permitted against Gods children? What are wicked men but the servants of Gods providence, unwittingly to themselves? In that sense all things are now Christs.
2. But we expect greater things than these at His coming, when all enemies shall be beneath Christs feet upon earth. We are, therefore, many of us, looking for that blessed hope; that glorious appearing of the kingdom of our Saviour Jesus Christ; many of us are expecting that Christ will come; we cannot tell you when; we believe it to be folly to pretend to guess the time, but we are expecting that even in our life the Son of God will appear, and we know that when He shall appear He will tread His foes beneath His feet, and reign from pole to pole, and from the river even to the ends of the earth.
3. Christ will have all His enemies put beneath His feet, in that great day of judgment. Oh I that will be a terrible putting of His foes beneath His feet, when at the second resurrection the wicked dead shall rise; when the ungodly shall stand before His throne, and His voice shall say, Depart, ye cursed. (C. H. Spurgeon.)
The priests standing, Christ sitting:
That the ministry of the priests under the law is ineffectual is seen from their continual standing and offering (comp. Verse 2). That the Sons is effectual appears from the fact which we know from prophecy fulfilled (Psa 110:1; chaps, 2:9, 8:1) in Him, that having made His one offering He sat down. He ceased, and no more offers, but awaits the final issue of His one offering, which shall be when He appears a second time unto salvation (Heb 9:28). (A. B.Davidson, LL. D.)
From henceforth expecting till His enemies be made His footstool
The destined supremacy of Christianity:
The Being presented by this inspired declaration is Jesus Christ; and Christianity is the system of truth of which He is the centre–its Alpha and Omega. Its supremacy is inferred
1. From the fact that God has established and introduced it to human knowledge.
2. From its interior structure, its fitness to man, the reply which it gives to His deepest demands.
3. From the fact that the supremacy of Christianity will nobly complete the circle of history; will give unity, wholeness to the annals of the race, and will show through their courses a sublime method.
4. The specific declarations of God in the Scriptures assure us of that result.
5. The historic progress of Christianity among men, with the nature of the arena on which it now acts, gives assurance of its supremacy. How then ought its friends to labour for Christianity, to spread its truth, its promise, and life I How vividly also does this last thought come to us: the personal obligation of each of us to submit from the heart to Christs dominion. The ancient legend of the Church, that Julian died exclaiming as he expired, Galilean, Thou hast conquered, is certain to be realised in the substance of its history in every soul not submitted to Christ. His rule at last shall be complete, and the period of that sway shall compass eternity. In that last and glorious age there will be found no place on earth, no place in heaven for him who hath not bowed to Christ! The dominion of Messiah hath no promises for him. (R. S. Storrs, D. D.)
Christs confident expectation of ultimate victory
I know nothing more sublime in the inspired writings than that representation of the Lord given us in the Epistle to the Hebrews, in which He is depicted as seated upon His throne at His Fathers right hand, expecting till His enemies become His footstool. Reflect for a moment upon the sight that must meet that omniscient gaze! A world black with appalling crime and hideous depravity. A world reeking with drunkenness, and lust, and violence, and bloodshed. A world wrapped in the night of spiritual ignorance and heathen darkness. Angels beholding it, in ignorance of the Divine purpose, might well have despaired of it as a world too sunken to raise, too hopeless to deliver. Yet it is upon this sad world that the Saviours eye is fixed with such confident anticipation. No fear agitates His mind, no doubt breaks His rest. In His view nothing hangs in uncertainty or remains in jeopardy. To Him the fulfilment is as sure as though it were already realised. Fixing our eyes upon intervening and secondary things, our heart often fails us; but He looks right on through present conflict to the victory beyond; He knows there can be but one result–His enemies shall lick the dust. All kings shall fall down before Him; all nations shall serve Him. (A. Bax.)
The signs of advancing victory:
Just as a man in early spring will fall down on some mossy bank over a pale primrose, with a keen joy in his heart, not so much for what it is in itself, but as the harbinger of the great glowing summer so surely advancing. As he looks at it, the leaden skies grow into sapphire clearness, the naked woodlands are once more dressed in living green, and the long winter silence is broken by the wild gushes of sweetest bird-music. He knows that behind that tender plant lies Gods immutable covenant, that, While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter shall not cease–lie those omnific forces that will soon fulfil all the promise of this prophetic flower. So Christ welcomed each little sign of His advancing victory. A few Samaritans, returning with the woman with whom He had previously conversed at the well of Sychar, drew from Him the exultant utterance, Lift up your eyes, and look on the fields; for they are white already to harvest. The faith of one centurion is regarded at once as the earnest of the whole Gentile world And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. On another occasion two or three Greeks express a desire to see Him, and that desire fills Him with a holy transport. The hour is come, that the Son of man should be glorified Now is the judgment of this world: now shall the Prince of this world be cast out. Aa eloquent expositor has said that they were to Him as the first-fruits of the great flock of humanity; and their presence as the first stroke of the bell which sounded the fatal but glorious hour. And His attitude to-day upon His throne is still that of calm, quiet, confident expectation. (A. Bax.)
Christ will have the whole world:
It is on record that, during the late civil war in America, and when victory was swaying from side to side, that commissioners from the Confederate States sought and obtained an interview with President Lincoln, with the view of trying to effect an arrangement for the independence of the territory they represented. They knew the tender-heartedness of Mr. Lincoln, and appealed to him to stay the effusion of blood which, at the moment, was flowing in torrents. They were willing to forego several of the States for which they had hitherto fought, if he would consent to the remainder being independent. They pleaded with him for hours, and made use of the strongest arguments and considerations they could adduce to gain their object. When they had finished, the President, who had patiently and attentively listened to all that had been said, raised his hand, and then bringing it down with emphasis on the map which lay before him, replied, Gentlemen, this Government must have the whole. (J. Fleming, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Every priest standeth] The office of the Jewish priest is here compared with the office of our High Priest. The Jewish priest stands daily at the altar, like a servant ministering, repeating the same sacrifices; our High Priest offered himself once for all, and sat down at the right hand of God, as the only-begotten Son and Heir of all things, Heb 10:12. This continual offering argued the imperfection of the sacrifices. Our Lord’s once offering, proves his was complete.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having proved, that not the yearly repeated legal sacrifices could perfect a sinner, but only the sacrifice of Christ, the Spirit proceeds to prove, that the daily legal sacrifices can do as little for this work as the annual; and therefore these Hebrews ought to desert all these, and depend only upon Christs, Heb 10:11-18.
And every priest standeth daily ministering and offering oftentimes the same sacrifices: every priest in Aarons family in his course daily ministering, stood at the altar, and performed the service appointed him by God, offering often the same bloody sacrifices to God, of bulls, goats, sheep, fowl, many times in one day, and for many days together, Heb 7:27.
Which can never take away sins; these were not available either to the priests offering, or those who brought them to be offered, for the spiritual and eternal expiation of their sins, as to their guilt, stain, power, or punishment, not any, nor all of these, none could do it at any time: see Heb 10:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Anda new point ofcontrast; the frequent repetition of the sacrifices.
priestThe oldestmanuscripts read, “high priest.” Though he did not inperson stand “daily” offering sacrifices, he did so by thesubordinate priests of whom, as well as of all Israel, he was therepresentative head. So “daily” is applied to the highpriests (Heb 7:27).
standeththe attitudeof one ministering; in contrast to “sat down on the righthand of God,” Heb 10:12,said of Christ; the posture of one being ministered to as a king.
whichGreek,“the which,” that is, of such a kind as.
take awayutterly;literally, “strip off all round.” Legal sacrifices might,in part, produce the sense of forgiveness, yet scarcely eventhat (see on Heb 10:4); butentirely to strip off one’s guilt they never could.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And every priest standeth daily ministering,…. The Alexandrian copy, one of Stephens’s, the Complutensian edition, the Syriac and Ethiopic versions, read, “every high priest”; who might minister daily, if he would; but since the daily sacrifice was generally offered by the common priests, these are rather designed. The apostle passes from the anniversary sacrifices offered by the high priest on the day of atonement, having shown the insufficiency and imperfection of them, to the lambs of the daily sacrifice, which were offered morning and evening, and whatsoever else might be daily offered on other accounts; and which he also shows are equally ineffectual to take away sin; almost every word he uses shows the imperfection of the priesthood of Aaron, and serves to illustrate the priesthood of Christ. When he says “every priest”, it supposes there were more than one, as indeed there were many, not only in succession to one another, but together, having different parts of service to perform; and everyone of them “standeth” at the altar, showing that his work was not done; and the present tense is used, because sacrifice in fact had not ceased at the writing of this epistle, though of right it ought to have done; and he stood “daily ministering”; every day, and sometimes often in a day, and always morning and night, Ex 29:38 The priest always stood to minister, De 18:5. Hence the Jews say t, there is no ministration or service, , “but standing”; and perhaps some reference may be had to , the “stations” u, or stationary men, who were always upon the spot at Jerusalem, to offer for such as were at a distance.
And offering oftentimes the same sacrifices; as a lamb in the morning, and another at evening; and if it was a burnt offering, or a sin offering, or an offering for the purification of a woman, or for the cleansing of the leper, they were always the same: and this frequent offering, and the offering of the same things, show that they were such
which can never take away sins; for notwithstanding these many and repeated offerings, even the sins of Old Testament saints remained to be atoned for by Christ; see Ro 3:25.
t Jarchi in Deut. xviii. 5. Maimon. Biath Hamikdash, c. 5. sect. 16. u Misn. Taanith, c. 4. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Standeth (). Perfect active indicative of (intransitive), vivid picture.
Ministering and offering ( ). Present active participles graphically describing the priest.
Take away (). Second aorist active infinitive of , old verb to take from around, to remove utterly as in Ac 27:20.
Fuente: Robertson’s Word Pictures in the New Testament
Every priest [] . Suggesting many priests. Comp. ch. Heb 7:23. Standeth [] . Servile attitude, contrasted with that of the exalted Savior, ch. 1 3.
Daily – often – the same. The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all. Take away [] . Only here in connection with sin. See on 2Co 3:16. The verb literally means to strip off all round. See Gen 41:42 (of a ring) : Gen 38:14; Deu 21:13 (of clothes). Comp. eujperistatov, Heb 12:1, see note, and perikeitai ajsqeneian is compassed about with weakness, Heb 5:2. See also clothed with shame, and with cursing, Psa 35:26; Psa 109:18.
Fuente: Vincent’s Word Studies in the New Testament
1) “And every priest standeth daily,” (kai pas men heireus hesteken kath’ hemeran) “And on the one hand every priest stands daily,” Levitical priests upon the earth, in earthly tabernacles of sacrifice worship, up to the time this book was written, lifting up holy hands to God, acknowledging sins of the masses, Num 28:3.
2) “Ministering and offering oftentimes the same sacrifices,” (leitourgon kai tas autas pollakis prospheron thusias) “Ministering and repeatedly offering the same sacrifices,” day after day, repeatedly, Exo 29:38; These were morning and evening sacrifices of lambs, offered the one in the morning and the other in the evening, with oblations, Dan 9:27; Dan 12:11; Heb 7:27.
3) “Which can never take away sins,” (aitinesoudepote dunantai periein hamartias) “Which are never able to take away or remit sins; This is a specific statement that the rites of Law sacrifices and worship were not able, no matter how devoutly offered, to cancel, remit, remove, or take away the guilt or consequence of anyone’s sin -neither can baptism, the Lord’s Supper, or any other form or ceremony of church worship remit one’s sins in this new covenant era, Mic 6:7; Heb 9:13-14; Heb 10:4; Eph 2:8-9; Tit 3:5-7.
Fuente: Garner-Howes Baptist Commentary
11. And every priest, etc. Here is the conclusion of the whole argument, — that the practice of daily sacrificing is inconsistent with and wholly foreign to the priesthood of Christ; and that hence after his coming the Levitical priests whose custom and settled practice was daily to offer, were deposed from their office; for the character of things which are contrary is, that when one thing is set up, the other falls to the ground. He has hitherto labored enough, and more than enough, in defending the priesthood of Christ; the conclusion then is, that the ancient priesthood, which is inconsistent with this, has ceased; for all the saints find a full consecration in the one offering of Christ. At the same time the word τετελείωκεν, which I render “has consecrated,” may yet be rendered “has perfected;” but I prefer the former meaning, because he treats here of sacred things. (167)
By saying, them who are sanctified, he includes all the children of God; and he reminds us that the grace of sanctification is sought elsewhere in vain.
But lest men should imagine that Christ is now idle in heaven, he repeats again that he sat down at God’s right hand; by which phrase is denoted, as we have seen elsewhere, his dominion and power. There is therefore no reason for us to fear, that he will suffer the efficacy of his death to be destroyed or to lie buried; for he lives for this end, that by his power he may fill heaven and earth. He then reminds us in the words of the Psalm how long this state of things is to be, even until Christ shall lay prostrate all his enemies. If then our faith seeks Christ sitting on God’s right hand, and recumbs quietly on him as there sitting, we shall at length enjoy the fruit of his victory; yea, when our foes, Satan, sin, death, and the whole world are vanquished, and when corruption of our flesh is cast off, we shall triumph for ever together with our head.
(167) See Appendix K 2.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXEGETICAL NOTES
Heb. 10:12. This man.The expression is intended to remind us of His relation to us as federal Head. For ever.Or as we use the word, finally. Never again to be repeated. Sat down.Implying two things:
(1) the acknowledgment of the acceptance of His sacrifice; and
(2) the delegation to Him of the right and the power to apply to men the benefits gained by the sacrifice.
Heb. 10:14. Perfected for ever.As above, finally. Not at once, entirely, as soon as they believe. The word stands in relation to the repetition spoken of above.
Heb. 10:15-18. Holy Ghost.As the seal and witness. The redemption wrought by Christ alters, once for all, our standing with God. But this writer is evidently supremely anxious to impress the moral value and sphere of the redemptive work. Our vital and saving relations of faith and love, with Christ, bring to us a new principle of obedience, and inspiration to righteousness. With these established in us, all the past of our sin can be freely and fully forgiven. This concludes the doctrinal portion of the epistle, and the writer proceeds to give further exhortations, and fresh appeals and encouragements, all clearly intimating that his main purpose was not speculative or theological, but practical and moral. Indeed, the writer is rather a rhetorician than a theologian, with a keener eye to the setting of truth that tells than to the abstract value or argumentative soundness of the setting. Under the influence of the Alexandrian School, he is under constant temptation to overpress the significance of single words. And, altogether, his argument must be regarded as much better suited to the mystical mind of the East than to the logical mind of the West.
MAIN HOMILETICS OF THE PARAGRAPH.Heb. 10:11-18
The Power of the Spiritual Sacrifice.Over and over again the nature of our Lords sacrifice, as the sacrifice of an obedient will, is presented. He came to do the will of God perfectly, in mans name, and to sacrifice Himself in the doing. We know the power of an old formal Jewish sacrifice of bull or of goat. It could cleanse the offerer from ceremonial defilement, and restore him again to tabernacle relations. In this paragraph we are helped to realise what is the power of the spiritual sacrifice of an obedient will. By the which will we have been sanctified through the offering of the body of Jesus Christ once for all. For by one offering He hath perfected for ever them that are sanctified. The word sanctified here is not used of progressive sanctification, but of consecration in a pure state to Gods service.
I. Power on man the spirit.George Macdonald makes one of his characters speak in this way: We should not say, We are bodies, and have souls; we should say, We are souls, and have bodies. The spiritual sacrifice has its range first in mans spirit. The sacrifice of the obedient will has its power and persuasion on the human will. The essence of redemption is regeneration. Formal sacrifices have their power to change mens relations. Christs sacrifice has power to change men themselves. They become new creatures in Christ Jesus, by the renewal of their wills in the holy constraint of His sacrificing love. Christ wins us to Himself, and that is winning us to His obedient Sonship.
II. Power on man the human.For man is not pure spirit; he is put into, and limited by, a human body; and that has made a special set of conditions, which angels have no power to adapt themselves to. He only has power on man the human who, Himself, though spirit, became human: took on Him the nature of Abraham, was made in likeness of man. He is actually in our range and sphereactually in our human limitations. His sacrifice has power on us because it is ours, it is human. We are sanctified through the offering of the body of Jesus Christ once for all.
III. Power on mans enemies.The statement of Heb. 10:13, From henceforth expecting till His enemies be made the footstool of His feet, may be simply rhetorical, the writers mind being full of the psalms from which he had been quoting, and so carried on to complete his reference. But there may be a suggestion intended which does not immediately appear. He who offered the sacrifice of the obedient will, and so gained power to save, will surely have enemies, who will resist His work, and try and keep men from rising out of their material systems, to accept a spiritual salvation. But those enemies will not conquer Him. He will eventually constrain even them, and they shall submit, and become as the footstool of His everlasting throne. And those who accept Him as their Saviour will have the same enemies to fight. But they who suffer with Him shall also reign with Him. Their enemiesthe enemies of the spiritualare His, and their subjection is guaranteed in the holy triumph which He is sure to win.
IV. Power on mens motives.This is the idea of the covenant which pledges that God, in and through Christ, will get right into mens hearts, and so constrain them with His lovethat they shall want to obey, resolve to obey, strive to obey, and enjoy obeying. Fear of God is mans usual motive, and it never yet inspired a noble life. Love is Christs new motive, and it inspired His noble life, and it can inspire ours.
V. Power on mens sins.The prophet Ezekiel forshadowed the gospel dispensation in a way which has not been sufficiently noticed. He says that if God can only get a man himself right, He can at once, fully and freely, forgive all His sins. If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die (Eze. 18:21). It is a part of the new covenant, that whenever we, in Christ, become sons again, with Gods laws in our love, and Gods will our delight, our sins and iniquities shall be remembered no more.
SUGGESTIVE NOTES AND SERMON SKETCHES
Heb. 10:14. The Sanctifying Power of a Spiritual Sacrifice.For by one offering He hath perfected for ever them that are sanctified. Are sanctified should be rendered are being sanctified. To understand this verse it is necessary to remember that the cleansing effected by means of the old Levitical sacrifices was, from the Jewish point of view, a sanctifying. The man cleansed and restored was a man sanctified. But such sanctifying, such ritual cleansing, was only the shadow and suggestion of the true sanctifying, the spiritual cleansing. A man heart-cleansed, conscience-cleansed, and so restored to his right relations with God, is the man truly sanctified. And what has to be shown is, that the one spiritual offering which Christ made of His whole human life, in one sublime and perfect obedience to the will of God, has an effective power unto such spiritual sacrifice. By perfected for ever is clearly meant, proved wholly effective, so that no other supplementary agency can ever be necessary. How then does that one sacrifice which Christ offered act in a way of sanctifying upon our hearts and lives.
1. It presents to us the model of what a sanctified life for humanity is?
2. It acts persuasively upon us, urging us to make the same surrender to God.
3. It puts into a state of separation unto God all who by faith are linked with it. Christ and His people are together sanctified.
4. As a spiritual sacrifice it is influential in our spiritual relations; but those are our permanent and eternal relations, and whatever sanctifying work is done in them can never need to be re-done. Sanctify a mans will, and you have sanctified the mans life, and sanctified the man for ever. We may gain some illustration of the sanctifying power of a surrendered will by considering the moral influence upon us of severe, and life-long, and hopeless sufferers from disease, who have entered into the perfect peace of yielding their wills wholly to God.
Heb. 10:17. Self-sacrifice the Way to Happiness.The way of happiness is the path of principle, and the governing principles of life, which lead to nobility of character, are bound up in Christs salvation. Human life, even under civilisation, is placed face to face with the elements of danger.
I. The highest, happiest, noblest life is a life of self-sacrifice in common conditions.In our quiet circle we may defeat the selfishness that is around us; and if we cannot undo the selfishness of civilisation, we can undo it in ourselves, and in some that are round our life-path.
1. Let no one say that God has placed us in such a position that to be selfish, avaricious, lustful, worldly, cannot be helped. The theory of cant help it is hateful, because it is utterly cowardly and entirely false. Cant help it is the answer of materialism; it is a base philosophy.
2. Utilitarianism will not help us. There is no morality without God.
II. To do Gods will is a motive to self-sacrifice.God is the sanction of moral life. In our calm moments, and in our moments of terror, the great motive to stay us constantly in lifes great struggle is God. We can do right, not because there is a law, but because the law expresses the law of the Lawgiverthe great, the beautiful, the holy God.
III. God in Christ is the expression of supereminent love.To feel the love of wife, of mother, of sister, of child, of friend, makes us feel the dignity of life; to feel the love of Jesus, God in humanity, makes us feel that self-sacrifice is possible, that we had better perish than be selfish, that our love of God has increased the great motive of our love of men.
IV. Power to do what there is motive to enforce is submitted to us all.Grace is offered in answer to prayer, to help us to do His will, to speak His will, to speak His word, to be content to do it, with His law in us. His love is over us; He will not forsake us.Canon Knox-Little.
ILLUSTRATIONS TO CHAPTER 10
Heb. 10:18. Remission of Sins.A French girl of fourteen once appeared before Napoleon, and casting herself at his feet cried, Pardon sire! pardon for my father! And who is your father? asked Napoleon; and who are you? My name is Lajolia, she said; and with flowing tears added, but sire, my father is doomed to die. Ah! young lady, replied Napoleon, I can do nothing for you. It is the second time your father has been found guilty of treason against the State. Alas! exclaimed the poor girl, I know it, sire; but I do not ask for justice; I implore pardon. I beseech you, forgive, oh, forgive my father! After a momentary struggle of feeling, Napoleon gently took the hand of the young maiden, and said, Well, my child, for your sake, I will pardon your father. That is enough; now leave me.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3.
Finality of Christs priestly ministration. Heb. 10:11-14.
Text
Heb. 10:11-14
Heb. 10:11 And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins: Heb. 10:12 but He, when He had offered one sacrifice for sins for ever, sat down on the right hand of God; Heb. 10:13 henceforth expecting till His enemies be made the footstool of His feet. Heb. 10:14 For by one offering He hath perfected forever them that are sanctified.
Paraphrase
Heb. 10:11 And indeed every ordinary priest standeth morning and evening ministering and offering the same sacrifices, which showeth that these sacrifices never can take away sins.
Heb. 10:12 Whereas Christ, having offered only one sacrifice for sins through His whole life, sat down at the right hand of God, a Priest in heaven, that of royal dignity and certain conquest was added;
Heb. 10:13 Thence waiting till His ministry as High Priest upon His throne, Zec. 6:13, to Whose glory as High Priest, and government as King, shall issue, according to Gods promise. Psa. 110:1 in the utter destruction of His enemies.
Heb. 10:14 Wherefore it is evident, that, by one offering of Himself, Christ hath procured an everlasting pardon for them who by faith and repentance are sanctified; that is, prepared to receive the benefit of that offering.
Comment
And every high priest indeed standeth day by day
In Exo. 29:38-46 are found recorded the daily sacrifices. The wearisome, continuous, ineffectual sacrifices are contrasted here with the one effectual sacrifice.
ministering and offering oftentimes the same sacrifices the which can never take away sins
This idea is expressed often, so evidently we are to understand that no sin was taken away by the Old Testament sacrifices.
a.
However, it was essential that they be done.
b.
For us, confession of faith, repentance, baptism, and belief are essential, although actually it is the blood of Christ that cleanses.
c.
If they had failed to act in good faith, they could not have the blood of Christ applied, just as we today cannot if we fail to act upon the steps of salvation.
For them it was a sacrifice that could never take away sin. With Christ it is a sacrifice that can ever take away sin.
but He, when He had offered one sacrifice for sins forever
One sacrifice forever effectual was done by Christ. Forever goes with one sacrifice, not sat down.
Christ is to leave heaven to receive those that wait for Him. Heb. 9:28.
sat down at the right hand of God
The priest had to hasten out of the Holy of Holies, for it was a place where he had no free access. He could never feel at home there. Christ sits down with God in the glory of His work accomplished.
henceforth expecting
This is Christ waiting for the fulfillment of a promise.
Milligan says He is calmly and patiently waiting, but surely Christ must be greatly sorrowed at the slow progress of His church with its indifference, coldness, and stinginess.
till His enemies be made the footstool of His feet
Psa. 110:1 is referred to here. His sacrificial work is over, but the last enemy, death, is to be destroyed. 1Co. 15:25-26. See also Rev. 20:11-14.
for by one offering He hath perfected forever
It does not mean that the believer is perfected immediately into a full-grown person in Christ. The sacrifice does take away all sin so that the person stands perfectly cleansed before God and a new creature in Christ. Rom. 6:1-4. It is perfection in standing, not actual perfection, which makes one faultless and sinless in life. One sacrifice forever perfects forever; therefore Christ does not have to stand and daily repeat His sacrifices.
them that are sanctified
Who are the sanctified?
a.
His brethren, in verse Heb. 2:11, must be the answer.
b.
Those baptized into Christ. Gal. 3:27.
c.
Those who walk in a newness of life. Rom. 6:4; Col. 2:12; Col. 3:1; 2Pe. 1:3.
Does this mean that we are perfected, and therefore have no danger of falling?
a.
We must abide in Christ as a branch.
b.
We must not shrink back. Heb. 10:39.
Study Questions
1795.
Describe the day-by-day sacrifices of the priest. Exo. 29:38-46.
1796.
What is the authors purpose in mentioning it?
1797.
Why did they do it if it couldnt cleanse?
1798.
Can we say that it is a contrast of never and ever?
1799.
Contrast the number of sacrifices under the old with the new.
1800.
How soon did Jesus sit down?
1801.
Where is He seated?
1802.
What does this signify?
1803.
Is Jesus seated forever, or is it a sacrifice forever?
1804.
What word could express the thought expecting?
1805.
What work is yet to be done?
1806.
What Psalm is quoted?
1807.
Enemies are named. What or who are they?
1808.
What is the last enemy according to 1Co. 15:26?
1809.
What enemies are named in Rev. 19:11-12?
1810.
Is the Christian perfected forever?
1811.
Does the verse teach that all who are sanctified have no sin? Cf. 1Jn. 1:10.
1812.
Is it perfection in standing that he is describing?
1813.
Who is included in the words, them that are sanctified?
1814.
Could it be those of Heb. 2:11? Cf. Gal. 3:27; Col. 2:12.
1815.
What does the word sanctify mean?
1816.
Is it a condition over which we have no control?
1817.
If believers cannot fall, why does he close the chapter warning against shrinking back? Cf. Heb. 10:39.
Fuente: College Press Bible Study Textbook Series
(11) The last was a verse of transition. Naturally following from and completing the previous argument, it leads in the words once for all to a new thought, or rather prepares the way for the resumption of a subject to which in an earlier chapter marked prominence was given. If the sanctifying work of the true High Priest has been accomplished once for all, such ministry remains for Him no longer (Heb. 10:12-14). Here, then, the writer brings us back to Heb. 8:1-2to that which he there declared to be the crowning point of all his words.
And every priest.Some ancient MSS. and versions read high priest, but the ordinary text is in all probability correct. (With the other reading the work of the priests in their daily ministrations is ascribed to the high priest, whose representatives they were.) Hitherto the thought has rested almost entirely on the ceremonial of the Day of Atonement; there is therefore new significance in the contrast between Jesus and every priest in all His ministrations. On standeth see the Note on Heb. 8:1. The accumulation of words which point to the ceaseless repetition of the offerings of the law (Heb. 10:1) is very noteworthy. The last words point to Heb. 10:4.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Every priest A balance of authorities reads here, Every high priest. Alford prefers this reading on the ground that it involves a difficulty, and so would not be introduced by a copyist. The difficulty is, that the high priest did not sacrifice daily, but only annually, on the day of atonement. This difficulty Alford evades by maintaining that the priests were really all agents, through whom the high priest performed all the sacrifices. Delitzsch rejects Alford’s evasion, and decides that the reading, high priest, is a mere copyist’s correction of this text drawn from Heb 5:1; Heb 8:3 and Heb 9:25.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And every priest indeed stands day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins, but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God, henceforth expecting till his enemies be made the footstool of his feet.’
For, says the writer, I want you to note the contrast. The priests minister day by day, standing and continually and regularly offering the same type of sacrifice over and over again, their service never ceasing. (He has in mind the priesthood as described in the Pentateuch, rather than the later multiplied priesthood). Yet they can never take away sins. But He in contrast, having offered one sacrifice of sins for ever, had accomplished once-for-all what was required for the taking away of sins, for He sat down at the right hand of God, complete proof that His priestly work was done and satisfactorily accomplished.
And now, His task being completed successfully, He reigns and encourages His people, and waits for all His enemies to be defeated and humbled at His feet. Success has been achieved, victory over all evil in the heavens and in earth has been accomplished. His work has been finalised. He could triumphantly say, ‘it is finished’. All that awaits is the final consummation.
Note the deliberate contrasts:
1) ‘Every priest’ emphasises multiplicity and anonymity, ‘but He’ stresses one Who was unique.
2) They minister ‘day by day’, He has offered ‘once for ever’.
3) They continue to minister ‘standing’, He has ‘taken His seat’ on the throne, having completed His ministry.
4) They offer repeated sacrifices, He has offered one sacrifice for sins for ever.
5) Their sacrifices are without power, His has resulted in supreme power.
‘Can never take away.’ Can never remove that which envelops (perielein). Man has woven his filthy garment of sin (Isa 64:6) which cannot be removed by priestly offerings. But through Christ it can be removed and we can instead be enveloped in His obedience (Heb 10:14). For the idea compare Psa 109:19; Zec 3:4.
‘Sat down on the right hand of God, henceforth expecting till his enemies be made the footstool of his feet.’ This further reference to Psalms 110 ties in with the continual references to this Psalm in the letter (Heb 1:3; Heb 1:13; Heb 5:6; Heb 7:17; Heb 7:21; Heb 8:1). His triumph as revealed in this Psalm was clearly central to his thinking. He has taken His seat because His redeeming work has been accomplished, and He awaits the final triumph that must result because it is all connected with the same purpose.
Fuente: Commentary Series on the Bible by Peter Pett
v. 11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins;
v. 12. but this Man, after he had offered one sacrifice for Sins forever, sat down on the right hand of God,
v. 13. from henceforth expecting till His enemies be made His footstool.
v. 14. For by one offering he hath perfected forever them that are sanctified.
v. 15. Whereof the Holy Ghost also is a witness to us; for after that He had said before,
v. 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,
v. 17. and their sins and iniquities will I remember no more.
v. 18. Now, where remission of these is, there is no more offering for sin. That the one sacrifice of Christ has been acknowledged and accepted as such by the heavenly Father is illustrated and demonstrated by His being exalted to the right hand of God: And every priest, indeed, stands day after day ministering and often offering the same sacrifices, inasmuch as they are unable ever to remove sins entirely: but this Man, having brought one sacrifice for sins, has seated Himself for all time at the right hand of God, waiting, so far as the rest is concerned, till His enemies be made His footstool. The point here made in addition to the nature of the sacrifices of old is that pertaining to the action of the priests themselves. There was the never-ceasing, yet ever ineffectual and unavailing service of the Jewish priests. Daily they stood in their ministrations, again and again they offered the same sacrifices; it became a matter of almost deadly mechanical routine, Deu 10:8; Deu 18:7; Jdg 20:28. In spite of all this they could never take away, entirely remove, the sins of the people by all their offerings; the best they could do was to comfort the worshipers with the antitype of the perfect sacrifice of the Messiah. But Jesus is no longer standing in the performance of the works of His office, as the priests of old were obliged to. One single offering He made, one single sacrifice He brought; but so great, so perfect was the value of this one offering that its perfection is indicated by the fact of Christ’s sitting down at the right hand of God as one who has quite finished His work and knows that its power and worth will last throughout eternity. As the Victor over all His enemies, He is quietly and confidently waiting to see them all laid at His feet, to be made His footstool, Psa 110:1; 1Co 15:25-27. There is, then, no need of any further sacrifice: For by a single offering He has perfected for all time them that are sanctified. The fact that He gave Himself into death as the Substitute of mankind once, the fact that He paid the price of all men’s ransom with the price of His holy blood once, that is sufficient. No more needs to be done, no more can be done. Salvation, the reconciliation of man with God, is secured forever. In the one sacrifice of Christ there is a cleansing sufficient for all men, both to bring them into fellowship with God by imputing to them the perfect righteousness and holiness of God through faith, and to keep them in this fellowship by renewing their hearts by daily contrition and repentance and causing them to dedicate themselves, their lives, to God anew with every further day of their lives. The sacred writer now offers proof from Scripture to show that the one sacrifice of our Mediator is final: But there testifies to us also the Holy Spirit; for after saying, This is the covenant which I will covenant toward them after those days, says the Lord, Setting My laws upon their hearts, and upon their minds I shall inscribe them, (He adds,) And their sins and their iniquities I shall remember no more. Note that the words here quoted, taken from Jer 31:33-34, are directly and explicitly ascribed to the Holy Ghost, the real Author of the Holy Scriptures. Through Jeremiah the Lord expressly stated that after those days, when the period of the Old Testament should come to an end and that of the New Testament be ushered in with the incarnation of Christ, He would make a new covenant with His people, with those whom He had chosen for His own. The terms of this covenant are plainly stated and consist only of such things as God intended to do in the interest of mankind. He wanted to set His laws, the Gospel proclamation of the New Testament, upon their hearts; this wonderful message of redemption He wanted to inscribe in their minds, make it known to them by faith. And by that token, by their acceptance of the assurance of their salvation, all their sins, all their unrighteousnesses, all their iniquities, all their trespasses, all their guilt should be forgotten and never again be remembered. That is Gospel, glorious, saving Gospel-truth, not the opinion of some fallible man, but the assurance of the Holy Ghost, of the eternal God Himself.
And so the author fittingly concludes, from the entire discussion which began with chapter 5: But where there is forgiveness of these, there no longer exists an offering for sins. Where there is forgiveness of sins, where this glorious state of the complete and eternal remission of sins obtains, as it truly does in our case since the perfect sacrifice of Christ has been made and accepted, there a further offering of sins is useless and senseless, and the contention of the Romish Church, with its doctrine of the sacrifice of the mass, becomes actually blasphemous. We no longer have need of a Levitical priesthood, we no longer have need of any further sacrifices for sins, since the fact of the adequate, perfect offering of Christ is so soundly established. No matter how long the earth may still stand, the assurance of the forgiveness of sins is ours, and throughout eternity this fact will be the theme of our endless praises before the throne of the Lamb: We have remission of sins, we have the grace of God, we have eternal salvation
Fuente: The Popular Commentary on the Bible by Kretzmann
Heb 10:11. And every priest standeth, &c. “And this agrees with what I observed before to be the property of a true and effectual atonement: for, indeed, every priest of the Mosaic law standeth daily ministering, and offering the same sacrifices often; which, as appears from that very circumstance of the repetition of them, can never avail to take away the guilt of sins. But he, our Lord Jesus Christ, having offered, &c. Heb 10:12.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:11 . ] is the explanatory: and indeed . It develops the , Heb 10:10 , and belongs equally to Heb 10:12 as to Heb 10:11 .
] comp. the critical remark.
] see at Heb 7:27 .
] stronger than , Heb 10:4 . Literally: take away round about .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Heb 10:11-14 . Renewed emphasizing of the main distinction between the Jewish high priest and Christ. The former repeats day by day the same sacrifices without being able to effect thereby the cancelling of sin; Christ has by His single sacrifice procured everlasting sanctification. This the main thought of Heb 10:11-14 . Into the same, however, there is at the same time introduced a subordinate feature, by virtue of the opposition of the and , by which likewise is manifest the pre-eminence of Christ over the Levitical high priests. The Jewish high priests were required to accomplish their ministration standing (comp. Deu 10:8 ; Deu 18:7 ; Jdg 20:28 , al .), were thus characterized as servants or inferiors (comp. also Jas 2:3 ); whereas in Christ’s sitting down at the right hand of God, His participation in the divine majesty and glory is proclaimed.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
Ver. 11. Take away sin ] Separando auferre, sunder it from the soul, strike a parting blow betwixt them, , Undique tollere.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 14 .] See summary at Heb 10:1 .
Fuente: Henry Alford’s Greek Testament
11 .] And ( introduces a new particular of contrast: ‘and besides’) every high priest (much has of late been said by Delitzsch against the reading , as bringing in an inaccuracy which our Writer could not be guilty of, seeing that the high priests did not officiate in the daily sacrifice. But all such arguments are worthless against preponderating evidence, and rather tend the other way, viz. to shew how natural it was to alter to , on account of this very difficulty. So that on the “procliviori prstat ardua” principle as well, we are bound I conceive to retain . And with regard to the alleged inaccuracy, I really think that if closely viewed, it will prove rather to be a fine and deep touch of truth. The High-priesthood of our Lord is to be compared with that of the Jewish legal high priests. On the one side is Jesus, alone in the glory of his office and virtue of his sacrifice; on the other is the Jewish high-priesthood, not one man but many, by reason of death; represented in all its acts, personal or delegated, by its holder for the time, by , offering not one, but many sacrifices. This is the representative of the whole priesthood. Whether he ministered in the daily service of the temple himself or not, it is he who embodies the acts and sufferings of Israel in his own person. How Delitzsch can say that such an idea is foreign alike to the Bible and the Jewish mind, I am at a loss to understand, considering the liberation at the death of the high priest, not to insist on the ceremonies themselves at the day of atonement, when he was clearly the centre and representative of the priesthood, and indeed of all Israel. In treating of the Head of so compact a system as the Jewish priesthood it is clearly allowable, if any where, to bring in the principle, “qui facit per alterum, facit per se.” See ch. Heb 7:27 , where the very same is predicated of the ) standeth (see reff. No priest nor other person might sit in the inner court of the temple, except the king. There is perhaps more than a fortuitous contrast to below. So c. and Thl., aft. Chrys.: , , , . The vulgate rendering, “ prsto est ,” is clearly wrong) day by day ministering (see note, ch. Heb 8:2 ), and ( brings out that in the , which the Writer wishes most to emphasize) often offering the same sacrifices, the which (i. e. of a sort which, such as) can never take away (lit. ‘strip off all round:’ so of a ring, Gen 41:42 ; Est 3:10 ; Jos. Antt. xix. 2. 3: lian V. H. i. 21: Herod. iii. 41: of clothes from the body, Gen 38:14 ; Deu 21:13 ; Jon 3:6 ; 2Ma 4:38 . See reff.: and many more examples in Bleek. And such a word is peculiarly fitting to express the removal of that of which it is said, ch. Heb 5:2 , , and which is called, ch. Heb 12:1 , . The sacrifice might bring sense of partial forgiveness: but it could never denude the offerer of sinfulness strip off and take away his guilt) sins:
Heb 10:11-14 . That Christ’s one sacrifice has accomplished its end of bringing men to God is illustrated by His sitting down at God’s right hand.
Heb 10:11 . introduces a new aspect of the finality of Christ’s sacrifice, to wit, that “whereas every priest stands daily ministering and often offering the same sacrifices, inasmuch as they are such as never can take sins away this man having offered one sacrifice for sins for ever sat down on God’s right hand, henceforth waiting till his enemies be set as a footstool for his feet. For by one offering He hath perfected for ever the sanctified.” The argument is in this statement advanced a step. For although the three points urged in Heb 10:1-4 are here still in view, viz. , that “the Levitical service consists of repeated acts ( , ) and these the same ( ) and essentially ineffective ( , . . ), yet it is now the action of the priest rather than the nature of the sacrifice that comes to the front, and the finality of Christ’s offering is argued from the historical fact that He was not any longer standing ministering but had sat down as one who had quite finished His work. Therefore in Heb 10:14 takes the place of of Heb 10:10 . Nothing further requires to be done to secure in perpetuity the fellowship of man with God. In the one sacrifice of Christ there is cleansing which fits men to draw near to God, to enter into covenant with Him, and there is also ground laid for their continuance in that fellowship. The future ( ) is provided for as well as the past. Limborch quoted by Bleek says “perficit, i.e. , perfecte et plene a peccatorum reatu liberavit, ita ut in perpetuum sanctificati sint et ulteriore aut nova oblatione non indigeant”. “His one offering gathers up into itself both the sacrifice that inaugurates the covenant, and all the many sacrifices offered year by year to maintain it and to realise it; it reaches the idea which they strove towards in vain, and by reaching it for ever sets them aside” (Davidson).
In Heb 10:11 the more expressive replaces of Heb 10:4 . It means “to take away something that is all round” as , a garment, the covering of a letter. In Gen 41:42 it is used of Pharaoh taking off his ring. The phrase therefore suggests that man is enwrapped in sin; or if this is to press too hard the etymological meaning, it at least suggests complete deliverance. cf. Heb 3:3 and Heb 8:3 . cannot be construed with but must be taken with . “To say of the Levitical priests that they (Heb 10:1 ) is appropriate; to say of Christ that He . is almost a self-contradiction” (Vaughan). balances , and cf. especially Heb 1:3 . No doubt the usual position of is after the word it qualifies, Heb 10:1-14 and Heb 7:3 . . has no time reference, cf. Heb 2:11 .
NASB (UPDATED) TEXT: Heb 10:11-18
11And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12but He, having offered one sacrifice for sins for all time, sat down at the right hand of God, 13waiting from that time onward until His enemies be made a footstool for His feet. 14For by one offering He has perfected for all time those who are sanctified. 15And the Holy Spirit also testifies to us; for after saying,
16″This is the covenant that I will make with them
After those days, says the Lord:
I will put My laws upon their heart,
And on their mind I will write them,”
He then says, 17
“And their sins and their lawless deeds
I will remember no more.”
18Now where there is forgiveness of these things, there is no longer any offering for sin.
Heb 10:11 “every priest” The ancient Greek uncial manuscript A has “high priest.” The author often uses both terms for Jesus.
“stands” The priest stands every year to offer sacrifices, but Jesus “sits” (Heb 10:12), His work done!
Heb 10:12 “one sacrifice for sins for all times” Jesus has dealt with the human sin problem. No one is lost because of “sin.” The only barrier to all the world being saved is unbelief. God has provided a way for all, for all time.
The Greek term dineks, translated “forever,” or “for all time,” occurs in Hebrews three times (cf. Heb 7:3; Heb 10:12; Heb 10:14). It is usually associated with the term or phrase that precedes it, which would relate it to “one sacrifice for sins.” It is not part of the Psa 110:1 quotation which follows.
“sat down at the right hand of God” This is a recurring allusion to Psa 110:1 a (cf. Heb 1:3; Heb 8:1; Heb 12:2). The “right hand” is an anthropomorphic metaphor to the place of royal power, authority, and preeminence. It is also the place of intercession (cf. Rom 8:34; Heb 7:25; 1Jn 2:1).
Jesus is the Priest (cf. Psa 110:4) and King (cf. Psa 110:1-3), like Melchizedek (chapter 7) who has gone before us and provided everything that we need.
Heb 10:13 “until his enemies be made a footstool for his feet” This is another quote from Psa 110:1 b. The spiritual battle has been won (cf. Col 2:15), but not yet consummated.
Heb 10:14 This verse shows the tension of the whole book in the area of security. Jesus’ once-for-all sacrifice has permanently perfected (perfect active indicative) believers (see Special Topic at Heb 7:11). The sacrifice is adequate and complete to accomplish its redemptive task (unlike the Mosaic covenant, cf. Heb 7:11; Heb 7:19; Heb 9:9).
Believers must continue in their faith response, which is sanctifying them (present passive participle). Continuing faith is the key to individual assurance of salvation. The new heart and new mind (cf. Eze 36:22-38) motivates believers to live godly lives in gratitude for a free, complete, and comprehensive salvation. In this book there is never a question about the adequacy of Jesus’ sacrifice, but there is a question about individual responseone group’s initial profession and a second group’s continuing profession.
Heb 10:15 “the Holy Spirit” This shows the author’s view of the inspiration of the OT (cf. Mat 5:17-19; 2Ti 3:16).
Heb 10:16-17 This is a quote from Jer 31:33-34, but the order of the phrases is reversed. The author seems to have quoted from memory because this quote differs from the Masoretic Hebrew Text and the Septuagint, as does the same quote in Heb 8:10-12 (unless it was a purposeful reversal).
Heb 10:18 This is the climax of the believers’ argument and our great hope (the first way has passed away, cf. Heb 8:13).
daily. Greek. kath’ (App-104.) hemeran.
ministering. Greek. leitourgeo App-190.
take away. Greek. periaireo. See Act 27:20.
11-14.] See summary at Heb 10:1.
, , , , .[6]
[6] VARIOUS READING. Scholz and Lachmann, and several other critics, prefer , verse 12. Tischendorf retains in his text. ED.
Heb 10:11-14. And every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins: 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. For by one offering he hath perfected for ever them that are sanctified.
These words are an entrance into the close of that long blessed discourse of the apostle concerning the priesthood and sacrifice of Christ, their dignity and efficacy, which he shuts up and finisheth in the following verses, confirming the whole with the testimony of the Holy Ghost before produced by him.
Four things doth he here instruct us in, by way of recapitulation of what he had declared and proved before:
1. The state of the legal priests and sacrifices, as unto the repetition of them; by which he had proved before their utter insufficiency to take away sin, Heb 10:11.
2. In that one offering of Christ, and that once offered, in opposition thereunto, Heb 10:12.
3. The consequence thereof on the part of Christ; whereof there are two parts:
(1.) His state and condition immediately ensuing thereon, Heb 10:12, manifesting the dignity, efficacy, and absolute perfection of his offering;
(2.) As unto the continuance of his state and condition afterwards, Heb 10:13.
4. The absolute effect of his sacrifice, which was the sanctification of the church, Heb 10:14.
In the first of these we have,
1. The note of its introduction, , and.
2. The subject of the proposition in it, every priest.
3. What is ascribed unto them in the discharge of their office; which is expressed,
(1.) Generally, they stood ministering day by day;
(2.) Particularly, as unto that part of their office which is now under consideration; they often (that is, every day) offered the same sacrifices.
4. The inefficacy of those sacrifices, though often offered; they could not take away sin. Besides this work of daily offering the same sacrifices, winch could not take away sin, there was nothing ensued on them of glory and dignity unto themselves, or benefit unto the church. This the apostle insinuates, although it be left out in the comparison, insisting especially on the contrary in the opposite sacrifice of Christ, both as unto his own glory and the eternal salvation of the church.
First, The introduction is by , mostly a copulative, sometimes redditive, as it is here taken by us and rendered. In this latter way it gives a further reason of what was before declared of the efficacy of the sacrifice of Christ, by a comparison of it with those of the priests, which were often repeated. In the other sense it denotes a progress in the same argument, by a repetition of the consideration of the old sacrifices, and a new comparison of them with that of Christ. Both come to the same, and either may be allowed.
Secondly, The subject spoken of, that is , every priest.
That is,say some, every high priest;and so they interpret the words, standeth daily, by a certain day once a-year,referring the whole unto the anniversary sacrifice on the day of expiation. And it is not denied but that the apostle hath a special regard thereunto, and mentioneth it expressly, as we have showed on Heb 9:7; Heb 9:25. But it cannot be here so restrained: for he makes application herein of what he had spoken before of all the sacrifices of the law; and therein he reckons up all sorts of them, as we have seen, some of which, as the whole burnt-offerings, and all offerings in distinction from bloody sacrifices, were not offered by the high priest on that day, but by other priests on all occasions.
And the following expression, , standeth ministering every day, declares the constant discharge of the priestly office in every daily ministration. This was the work that all the priests were designed unto in their courses. Wherefore the words, as they do not exclude the annual sacrifice of the high priest, so they include the daily and occasional sacrifices of all the other priests; for these offerings of blood were also types of the sacrifice and offering of Christ. For all sacrifices by blood were to make atonement for sin, Lev 17:11; and they were of no use but by virtue of their typical representation of the sacrifice of Christ. Therefore all the priests, and their whole office, as unto all that belonged unto the offering of sacrifices, are comprised in this assertion. And it was necessary to extend the comparison unto them all, that there might be no exception unto the argument from it. And the following words, which give a description of the general way of their ministration, do enforce this interpretation, which is the third thing in them.
Thirdly, Standeth daily ministering, , standeth, or rather stood. They did so while their office was in force; it was their duty by the law so to do. For the apostle respecteth not what was their present acting as to matter of fact, but speaks of the whole service of the priests indistinctly, as past or present, with regard unto what was to be done by virtue of the first institution of them and the service which the tabernacle was erected for.
1. Stood, or standeth, ready for and employed in the work of their office, , ministering; a general name of employment about all sacred duties, services, and offices whatever, and therefore it compriseth all the service of the priests about the tabernacle and altar, wherein they ministered unto God according to his appointment. And this extends unto all that were partakers of the priesthood, and was not confined unto the high priest. See Heb 9:1. This they did , that is, day by day, as occasion did require, according to the appointment of the law. Not only the daily sacrifice morning and evening is intended, nor yet the doubling of them on the Sabbath and other festivals, but all the occasional offerings for the people, as their necessities did require. For any man might bring his sin-offering, and trespass-offering, his peace-offering, his vow, or free-will-offering, unto the priest at any time, to be offered on the altar. For this cause they came to be always in a readiness to stand ministering daily, and hereunto was their office confined. There was no end of their work, after which they should enter into another and better state, as the apostle shows it of the LORD Christ in the next verse. And this is a high argument for the imperfection of their sacrifices, they were never brought unto that state by them as that the high priest might cease from ministering, and enter into a condition of rest.
2. Their general ministry is described by the especial duty which is under present consideration, they offered oftentimes the same sacrifices. They were the same sacrifices that were offered, of the same general nature and kind. They were, indeed, distributed into several sorts, according unto their occasions and institutions, as, whole burnt-offerings, sin-offerings, trespass-offerings, and the like; but their general nature was one and the same, falling all under the same censure, that they could not take away sin. They had not any one peculiar service that could effect this end. And they offered them often, daily, monthly, occasionally, annually, according unto divine institution. In this defect as unto the efficacy and frequency in the repetition, is the sacrifice of Christ directly opposed unto them. Hence,
Fourthly, In the last place, the apostle passeth that sentence concerning them all, whose truth he had before sufficiently confirmed, They cannot, they never could, take away sins. They could not , take them out of the way; that is, absolutely, perfectly, as the word denotes. They could not do it before God, the judge, by making a sufficient atonement for them, verse 4; they could not do it as unto the conscience of the sinner, giving him assured peace with God thereon. It may be they could not do it at any one time, but in the constant continuance in the use and observation of them they might do it; if they were multiplied, if they were costly, if they were observed in an extraordinary manner, they might effect this end?No, saith the apostle, they could not do it, . The defect was in their own nature and lower, they cannot do it. They could not do it by any means, nor at any time. The word is a vehement negation, respecting all the powers of those sacrifices, and all the times wherein they were used. And therefore, as unto those things which might seem to give them their efficacy, as their multiplication, their constancy, their cost, extraordinary care about them, God doth reject them in a peculiar manner, when trusted unto for the taking away of sin, Isa 1:11; Mic 6:6-7.
Obs. 1. If all those divine institutions, in the diligent observation of them, could not take away sin, how much less can any thing do so that we can betake ourselves unto for that end! There are innumerable things invented in the Papacy to take away sin and its guilt, especially of those sins which they are pleased to call venial. And all men, on the conviction of sin, are apt to entertain thoughts that by some endeavors of their own they may so take them away. To comply with this presumption are all the papal inventions of confession, absolution, indulgences, masses, penances, purgatory, and the like, accommodated. Others trust solely unto their own repentance and following duties, as do the Socinians, and all men in their unrenewed estate. But certainly if the apostle proveth this assertion beyond contradiction, that none of them could ever take away any sin, that their legal institutions of divine worship and their observations could not do it; how much less can the inventions of men effect that great end! This account he gives us of the inefficacy of the sacrifices of the priests, notwithstanding their diligent attendance on their offerings, Heb 10:11.
Heb 10:12-14. In these verses the apostle opposeth that one sacrifice of Christ unto the legal offerings that the priests attended unto; and that in three things:
1. In the nature of it, and its perfection, Heb 10:12.
2. The consequence on the part of Christ, by whom it was offered, Heb 10:12-13.
3. In the effect of it towards the church, Heb 10:14.
Heb 10:12. But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God.
First, There is a note of opposition, answering the , and, in the verse foregoing; , but. It is not exceptive, but alternative.
Secondly, The person spoken of, , he; that is, he of whom we speak,he whose body was offered once for all, Jesus Christ, the high priest of the new testament. But this man, say we.
Thirdly, What is ascribed unto him in these words, , After he had offered one sacrifice for sins. lie offered as the priests did; he offered for sin as they did also: so far there was an agreement. But,
1. He offered only one sacrifice, not many. And what is included therein? that this sacrifice was of himself, and not the blood of bulls and goats.
2. It was but once offered; and it is principally called:one sacrifice because it was but once offered. And the time when he offered this sacrifice is also proposed, not absolutely, but with respect unto what ensued: it was before he sat down on the right hand of God; that is, before his entrance into glory, after he had offered one sacrifice for sin. And the way of mentioning these things doth manifest that the principal intention of the apostle is to speak unto the different consequences of this offering of the priests of old and of Christ. And this observation, of his offering one sacrifice only for sin, is mentioned in opposition unto the frequent repetition of their sacrifices; but he mentioneth it only transiently, to make a way for the great ensuing differences in the consequents of them. Howbeit in these words, thus transiently mentioned, he judgeth and condemneth the two grand oppositions that at this day are made against that one sacrifice of Christ, and efficacy of it. The first is that of the Papists, who in the mass pretend to multiply the sacrifices of him every day, whereas he offered but once; so as that the repetition of it is destructive unto it. The other is that of the Socinians, who would have the offering and sacrifice of Christ to be only his appearance before God to receive power to keep us from the punishment of sin, upon his doing of the will of God in the world. But the words are express as unto the order of these things; namely, that he offered his sacrifice for sins before his exaltation in glory, or his sitting down on the right hand of God. And herein doth the apostle give glory unto that offering of Christ for sins, in that it perfectly accomplished what all legal sacrifices could not effect. This, therefore, is the only repose of troubled souls.
Fourthly, The consequent hereof on the part of Christ is twofold:
1. What immediately ensued on this offering of his body, Heb 10:12;
2. What continueth to be his state with respect thereunto, Heb 10:13 : both of them evidencing Gods high approbation and acceptance of his person, and what he had done; as also the glory and efficacy of his office and sacrifice above those of the law, wherein no such privilege nor testimony was given unto them upon the discharge of their office.
1. The immediate consequent of his offering was, , that he sat down on the right hand of God. This glorious exaltation of Christ hath been spoken unto and opened before, on Heb 1:3; Heb 8:1. Here it includes a double opposition unto and preference above the state of the legal priests upon their oblations. For although the high priest, in his anniversary sacrifice for the expiation of sin, did enter into the most holy place, where were the visible pledges of the presence of God, yet he stood in a posture of humble ministration; he sat not down with any appearance of dignity or honor. Again, his abode in the typical holy place was for a short season only; but Christ sat down at the right hand of God for ever, , in perpetuum; in an unalterable state and condition. Hw sat down, never to offer sacrifice any more. And this is the highest pledge, the highest assurance of these two things, which are the pillars and principal foundations of the faith of the church:
(1.) That God was absolutely pleased, satisfied, and highly glorified, in and by the offering of Christ; for had it not been so, the human nature of Christ had not been immediately exalted into the highest glory that it was capable of. See Eph 5:1-2; Php 2:7-9.
(2.) That he had by his offering perfectly expiated the sin of the world, so as that there is no need for ever of any other offering or sacrifice unto this end.
Obs. 2. Faith in Christ doth jointly respect both his oblation of himself by death and the glorious exaltation that ensued thereon. He so offered one sacrifice for sin, as that thereon he sat down on the right hand of God for ever. Neither of these separately is a full object for faith to find rest in; both in conjunction are a rock to fix it on. And,
Obs. 3. Christ in this order of things is the great exemplar of the church. He suffered, and then entered into glory. If we suffer with him, we shall also reign with him.
Heb 10:13. From henceforth expecting till his enemies be made his footstool.
2. The state and condition of Christ after his sitting down at the right hand of God, not absolutely, but with respect unto his enemies, is declared in these words. The whole testimony is taken from Psa 110:1, and here explained in these verses. It is produced in the confirmation of what the apostle asserts concerning the impossibility as well as the needlessness of the repetition of his sacrifice. For as it is no way necessary, as in the verses following he declares, so it is impossible in his present state and condition, which was ordained for him from the beginning: this was, that he should sit at the right hand of God, expecting his enemies to be made his footstool; that is, in a state of majesty and glory. But offer himself he could not, without suffering and dying, whereof in this state he is no way capable. And besides, as was before observed, it is an evidence both of the dignity and eternal efficacy of his one sacrifice, whereon at once his exaltation did ensue.
I acknowledge my thoughts are inclined unto a peculiar interpretation of this place, though I will not oppose absolutely that which is commonly received; though in my judgment I prefer this other before it. The assertion is introduced by : henceforth, say we: as unto what remains; that is, of the dispensation of the personal ministry of Christ. He was here below, he came unto his own, he dwelt amongst them; that is, in the church of the Hebrews. Some very few believed on him, but the generality of the people, the rulers, priests, guides of the church, engaged against him, persecuted him, falsely accused him, killed him, hanged him on a tree. Under the veil of their rage and cruelty he carried on his work of making his soul an offering for sin, or taking away sin by the sacrifice of himself. having fulfilled this work, and thereby wrought out the eternal salvation of the church, he sits down on the right hand of God. In the meantime those stubborn enemies of his, who hated, rejected, and slew him, continued raging in the fierceness of their implacable tumults against him and them that believed in him. They hated his person, his office, his work, his gospel; many of them expressly sinning against the Holy Ghost. Yet did they triumph that they had prevailed against him, and destroyed him; as some of their accursed posterity do to this day. It was the judgment of God, that those his obstinate enemies should by his power be utterly destroyed in this world, as a pledge of the eternal destruction of those who will not believe the gospel. That this was the end whereunto they were designed himself declares, Mat 22:7; Luk 19:27, Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
After our Lord Christ left this world, there was a mighty contest between the dying apostate church of the Jews and the rising gospel church of believers. The Jews boasted of their success, in that by fraud and cruelty they had destroyed him as a malefactor; the apostles and the church with them gave testimony unto his resurrection and glory in heaven. Great expectation there was what would be the end of these things, which way the scale would turn. After a while, a visible and glorious determination was made of this controversy; God sent forth his armies and destroyed those murderers, burning up their city. Those enemies of the King, which would not have him to reign over them, were brought forth and slain before his face. So were all his enemies made his footstool. I do judge that these are the enemies of Christ, and the making of them his footstool, which are peculiarly here intended, namely, the destruction of the hardened, unbelieving Jews, who had obstinately rejected his ministry, and opposed it unto the end. Then were those his enemies who so refused him slain and destroyed thereon. For,
(1.) This description of his enemies, as his enemies peculiarly, directs us unto this sense, the enemies of his person, doctrine, and glory, with whom he had so many contests, whose blasphemies and contradictions he underwent. They were his enemies in a peculiar manner.
(2.) This the word , expecting, better answers unto than unto the other sense. For the glorious visible propagation of the gospel and kingdom of Christ thereon, began and was carried on gloriously upon and after the destruction of Jerusalem, and the church of the Jews, his enemies. With reference hereunto, expectation may be no less distinctly ascribed unto him than if we extend the word unto the whole time unto the end of the world.
(3.) The act of vengeance on these his enemies is not said to be his own, but is peculiarly assigned unto God the Father, and those employed by him. In the original promise, the words of God the Father to him are, I will make thine enemies thy footstool; I take it upon me (vengeance is mine) to revenge the injuries done unto thee, and the obstinacy of those unbelievers.Here in this place respect is had unto the means that God used in the work of their destruction, which was the Roman army, by whom they were, as the footstool of Christ, absolutely trodden under his feet, with respect unto this special act of God the Father; who in the execution of it proclaims that vengeance is his. For in the following words the Lord Christ is said only to expect it, as that wherein his own cause was vindicated, and revenged, as it were, by another hand, while he pleaded it himself in the world by that mild and gentle means of sending his Spirit to convince them of sin, righteousness, and judgment.
(4.) This is that which the apostle constantly threatens the obstinate Hebrews and apostate professors of the gospel withal, throughout this epistle, the time of their destruction being now at hand. So he doth, Heb 6:5-8; and in this chapter, verses 26-31, where it must be spoken to.
(5.) This was that , or what remained, as unto the personal ministry of Christ in this world.
Obs. 4. The horrible destruction of the stubborn, obstinate enemies of the person and office of Christ, which befell the nation of the Jews, is a standing security of the endless destruction of all who remain his obstinate adversaries.
I leave this interpretation of the words unto the thoughts of them that are judicious, and shall open the mind of the Holy Ghost in them according unto the generally received opinion of their sense. And to this end,
(1.) The subject spoken of is the enemies of Christ, , his enemies. He hath had many enemies ever since his exaltation; and so shall have unto the consummation of all things, when they shall all of them be triumphed over.
For his enemies are of two sorts: first, Such as are so immediately and directly unto his person; secondly, Such as are so to his office and work, with the benefits of the salvation of the church. Those of the first sort are either devils or men. All the devils are in a combination, as sworn enemies unto the person of Christ and his kingdom. And for men, the whole world of unbelieving Jews, Mohammedans, and Pagans, are all his enemies, and do put forth all their power in opposition unto him. The enemies unto his office, grace, and work, and the benefits of it, are either persons or things.
[1.] The head of this opposition and enmity unto his office is Antichrist, with all his adherents; and in a special manner, all worldly power, authority, and rule, acting themselves in subserviency unto the antichristian interest.
[2.] All pernicious heresies against his person and grace;
[3.] All others which make profession of the gospel, and live not as becomes the gospel, they are all enemies of Christ and his office.
The things which rise up in enmity and opposition to him and the work of his grace, are, sin, death, the grave, and hell. All these endeavor to obstruct and frustrate all the ends of Christs mediation, and are therein his enemies.
(2.) There is the disposal of this subject, of these enemies of Christ. They shall be made his footstool. until they be put and placed in this condition. It is a state which they would not be in; but they shall be made, put, and placed in it, whether they will or no, as the word signifies. . A footstool is used in a threefold sense in the Scripture:
[1.] For the visible pledge of Gods presence and his worship. Gods throne, as we have showed, was represented by the ark, mercy-seat, and cherubim, in the most holy place; wherein the sanctuary itself was his footstool, 1Ch 28:2; Psa 99:5; Psa 132:7. So it is applied unto God, and his presence in the church; as the ark was his throne, so the sanctuary was his footstool.
[2.] It is applied unto God and his presence in the world. So heaven above is called his throne, and this lower part of the creation is his footstool, Isa 66:1.
In neither of these senses are the enemies of Christ to be his footstool; therefore it is taken,
[3.] For a despised, conquered condition; a state of a mean, subjected people, deprived of all power and benefit, and brought into absolute subjection. In no other sense can it be applied unto the enemies of Christ, as here it is. Yet doth it not signify the same condition absolutely as unto all persons and things that are his enemies; for they are not of one nature, and their subjection to him is such as their natures are capable of. But these things are intended in it:
1st. The deprivation of all power, authority, and glory. They sat on thrones, but now are under the seat of him who is the only potentate.
2dly. An utter defeat of their design, in opposing either his person or the work of his grace in the eternal salvation of his church. They shall not hurt nor destroy any more in the mountain of the Lord.
3dly. Their eternal disposal by the will of Christ, according as his glory shall be manifested therein. Sin, death, the grave, and hell, as unto their opposition to the church, shall be utterly destroyed, 1Co 15:55-57; and there shall be no more death. Satan and Antichrist shall be destroyed two ways:
(1st.) Initially and gradually.
(2dly.) Absolutely and completely.
The first they are in all ages of the church, from the time of Christs glorious ascension into heaven. They were then immediately put in subjection to him, all of them, because that they should not defeat any one end of his mediation. And he maketh continual instances, as he pleases, of his power over them, in the visible destruction of some of his principal and most implacable enemies. And secondly, it will be complete at the last day, when all these enemies shall be utterly destroyed.
(3.) The word , until, here hath respect unto both these, the gradual and final destruction of all the enemies of Christ.
(4.) This Christ is said to expect; henceforth expecting. Expectation and waiting are improperly ascribed to Christ, as they are in the Scripture unto God himself, so far as they include hope or uncertainty of the event, or a desire of any thing, either as to matter, manner, or time, otherwise than as they are foreknown and determined. But it is the rest and complacency of Christ in the faithfulness of Gods promises, and his infinite wisdom as unto the season of their accomplishment, that is intended. He doth not so expect these things, as though there were any thing wanting to his own blessedness, glory, power, or authority, until it be actually and completely finished; but saith the apostle, As to what remains to the Lord Christ in the discharge of his office, he henceforth is no more to offer, to suffer, no more to die, no more to do any thing for the expiation of sin or by way of sacrifice; all this being absolutely and completely perfected, he is for ever in the enjoyment of the glory that was set before him; satisfied in the promises, the power, and wisdom of God, for the complete effecting of his mediatory office, in the eternal salvation of the church, and by the conquest and destruction of all his and their enemies in the proper times and seasons for it.And from this interpretation of the words we may take these observations:
Obs. 5. It was the entrance of sin which raised up all our enemies against us. From thence took they their rise and beginning; as death, the grave, and hell. Some that were friendly before became our enemies thereon; as the law: and some that had a radical enmity, got power thereby to execute it; as the devil. The state in which we were created was a state of universal peace; all the strife and contention rose from sin.
Obs. 6. The Lord Christ, in his ineffable love and grace, put himself between us and all our enemies; and took into his breast all their swords, wherewith they were armed against us: so they are his enemies.
Obs. 7. The Lord Christ, by the offering of himself, making peace with God, ruined all the enmity against the church, and all the enemies of it. For all their power arose from the just displeasure of God, and the curse of his law.
Obs. 8. It is the foundation of all consolation to the church, that the Lord Christ, even now in heaven, takes all our enemies to be his; in whose destruction he is infinitely more concerned than we are.
Obs. 9. Let us never esteem any thing, or any person, to be our enemy, but only so far and in what they are the enemies of Christ.
Obs. 10. It is our duty to conform ourselves to the Lord Christ, in a quiet expectancy of the ruin of all our spiritual adversaries.
Obs. 11. Envy not the condition of the most proud and cruel adversaries of the church; for they are absolutely in his power, and shall be cast under his footstool at the appointed season.
Heb 10:14. For by one offering he hath perfected for ever them that are sanctified.
The apostle,
1. Gives the great reason of this state of things with reference unto the Lord Christ in the discharge of his office, namely, that he did not repeat his offering, as the priests under the law did theirs, every year, and every day; and that he is set down at the right hand of God, expecting his enemies to be made his footstool, wherein they had no share after their oblations: and this is, because by one offering he hath perfected for ever them that are sanctified. This being done, there is no need of any daily sacrifice, nothing that should detain the Lord Jesus out of the possession of his glory. So the particle for, infers a reason in these words of all that was assigned before unto him, in opposition unto what was done by the priests of the law: it was by one offering.
2. What he did so effect, which rendered all future offerings and sacrifices impossible: he hath perfected for ever them that are sanctified.
1. for the first, what he did of the nature of the thing spoken of, was , by one offering; as what the priests of old did was also by offerings and sacrifices. The eminency of this offering the apostle had before declared, which here he refers unto. It was not of bulls or goats, but of himself, he offered himself to God; of his body, that is, his whole human nature. And this offering, as he had observed before, was only once offered; in the mention whereof the apostle includes all the opposition he had made before between the offering of Christ and those of the priests, as to its worth and dignity.
2. That which is effected hereby is, that he perfected for ever them that are sanctified. Those on whom his work is effected are thereby sanctified. They that are dedicated unto God, those who are sanctified or purged by virtue of this sacrifice, unto them all the other effects are confined. First to sanctify them, then to perfect them, was the design of Christ in offering of himself; which he purposed not for all men universally. So in the foundation of the church of Israel, they were first sanctified and dedicated unto God in and by the sacrifices wherewith the covenant was confirmed, Exodus 24; and afterwards were perfected, so far as their condition was capable thereof, in the prescription of laws and ordinances for their church-state and worship. The word here, , was used before.
He hath brought them into the most perfect and consummate church-state and relation unto God, as unto all his worship, that the church is capable of in this world. It is not an absolute, subjective, virtual, internal perfection of grace, that is intended; the word signifies not such a perfection, made perfect, nor is ever used to that purpose; nor is it the perfection of glory, for he treats of the present church-state of the gospel in this world: but it is a state and condition of that grace and those privileges which the law, priests, and sacrifices, could never bring them unto. He hath by his one offering wrought and procured for them the complete pardon of sin, and peace before God thereon, that they should have no more need of the repetition of sacrifices; he hath freed them from the yoke of carnal ordinances, and the bondage which they were kept in by them, prescribing unto them a holy worship, to be performed with boldness in the presence of God, by an entrance into the holy place; he hath brought them into the last and best church-state, the highest and nearest relation unto God that the church is capable of in this world, or the glory of his wisdom and grace hath assigned unto it. And this he hath done , for ever, so as that there shall never be any alteration in that estate whereunto he hath brought them, nor any addition of privilege or advantage be ever made unto it.
Obs. 12. There was a glorious efficacy in the one offering of Christ.
Obs. 13. The end of it must be effectually accomplished towards all for whom it was offered; or else it is inferior unto the legal sacrifices, for they attained their proper end.
Obs. 14. The sanctification and perfection of the church being the end designed in the death and sacrifice of Christ, all things necessary unto that end must be included therein, that it be not frustrated.
The New and Living Way Open to Us
Heb 10:11-25
Note the contrast between the standing of the priests and the sitting of the Priest. The one indicated incompleteness, the other a finished work. All that needed to be done for our final and entire deliverance from sin was accomplished when Jesus returned to the Father. It is for us to pass in large demands and claims. The bank is full, but we must draw on it.
It is a great help, in the study of the Old Testament, to notice how explicitly the writer here attributes to the Holy Spirit the words spoken by one of the old prophets. What a comfort it is to know that God forgets our sins when we have confessed and forsaken them!
The way of prayer and faith was new, for our Lord had just opened it; living, because only those alive in Christ can tread it. The rending of the Temple veil was emblematic of the open vision of God, given through Calvary. But we must be true, believing, reliant on His death and pure through His cleansing, Joh 13:5-8.
Christ Exalted
Here the Holy Spirit describes Christs glorious exaltation. The priests of Israel, like the pretentious priests of Rome today, stood and offered everyday the same sacrifices, which could never take away sins. But this man (the God-man, our Savior), after he had offered one sacrifice for sins forever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool.
In this chapter the Holy Spirit shows us the superiority of Christ over the Levitical priesthood of the Old Testament. — Those priests under the law were many. Christ is one High Priest over the house of God forever. — They offered many sacrifices. Christ made one sacrifice. — They offered their sacrifices often, everyday. Christ offered one sacrifice (himself) once. — They stood ministering in the holy place. Christ sat down. — Their sacrifices could never take away sins. Christ by his one great sacrifice hath perfected forever them that are sanctified, having put away all our sins.
Not all the blood of beasts On Jewish altars slain,
Could give the guilty conscience peace, Or wash away the stain.
But Christ, the heavenly Lamb, Takes all our sins away;
A sacrifice of nobler name And richer blood than they.
That Christ who redeemed us by his blood now reigns in heaven to save those for whom he died by the power of his grace.
Expiation Made
Our Lord’s work of redemption is done. His atonement is complete. The sins, which he bore in his body on the tree, have been fully purged away, completely atoned for, and entirely removed. All that Christ came to do he has completely done. The priests of Israel could never sit down, because their work was never done, their sacrifices could never take away sin. But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God. Here is proof positive that the work of redemption is done, completely and perfectly done: — Christ is sitting at the Fathers right hand.
Sat Down
Sitting down is a posture of rest. A man does not rest until his work is finished. Christ came to do his Fathers will, By the which will we are sanctified; and he would not rest until he had completely and perfectly done his Fathers will. Christs sitting in heaven is our assurance that everything required for the salvation of all his people is done (Rom 8:34). Righteousness has been established. Atonement has been made. Sin has been put away. Gods elect have been made perfect (Heb 10:10; Heb 10:14).
Christs sitting at Gods right hand also implies that he enjoys great pleasure. The psalmist, when he spoke of Christs exaltation, wrote, Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore (Psa 16:11). The highest joy and pleasure of our Savior is the salvation of his people. Our salvation was the joy set before him, for which he endured the cross, despising the shame (Heb 12:2).
How could he enjoy pleasure, if his people were in jeopardy? How could he have any joy, if he had not secured the salvation of every lamb of his flock? If he had not rendered the eternal salvation of every blood-bought soul as secure as his own throne, he would have no pleasure. There is a smile of pleasure upon our Redeemers face as he sits in glory, because all his ransomed ones are perfectly safe.
Sat Down Forever
Not only is Christ seated in the posture of rest and at the place of pleasure; but our text tells us that, he forever sat down on the right hand of God! Christ, as our Surety, has undertaken to save all of Gods elect. It was for this cause that he came into the world. He has sworn to bring all the elect to glory and present them perfect, without blemish, without fault, holy before his Father. If that is not already secured as the result of his finished work, then he would be obliged at some point to get up off his seat and go to work again. But our all-glorious Christ has so thoroughly redeemed us that he forever sat down. He will never have to leave his throne, because he finished the work he came to do.
Gods Right Hand
Here is another proof that our sins are completely expiated by Christ: He is seated on the right hand of God. The very fact that Christ is in heaven, accepted by God as our Substitute, is proof that his work is done and that, as the result of his finished work, God has no quarrel with us. As long as the United States has an ambassador in Moscow, there is peace between the U.S. and Russia. And as long as Christ our Savior is at the Fathers right hand, we may be assured that there is peace between his people and God.
Since Christ is seated in heaven forever, it is no assumption, but a matter of infallible certainty, that our peace with God can never cease, and that the atonement for sin is both complete and effectual! God almighty made Christ to be sin for us, and as a sinner, he could not enter heaven until he had washed all our sins away in the fountain of his own precious blood. This Man, being our Substitute, could not enter heaven without two things: Perfect Righteousness and Complete Satisfaction. But, inasmuch as he is seated on the right hand of God forever, we cannot question this fact Redemption is done!
sins
Sin. (See Scofield “Rom 3:23”).
daily: Heb 7:27, Exo 29:38, Exo 29:39, Num 28:3, Num 28:24, Num 29:6, Eze 45:4, Dan 8:11, Dan 9:21, Dan 9:27, Dan 11:31, Dan 12:11, Luk 1:9, Luk 1:10
which: Heb 10:4, Psa 50:8-13, Isa 1:11
Reciprocal: Exo 29:36 – every day Lev 1:5 – the priests Lev 8:34 – General Neh 10:33 – the continual burnt Act 13:39 – from which 1Co 15:3 – Christ Eph 5:2 – as Heb 1:14 – ministering Heb 5:1 – every Heb 7:26 – such Heb 9:9 – that could Heb 10:1 – with Heb 11:40 – they without
Heb 10:11. This is explained by the comments at verse 4.
Heb 10:11-14. With this appropriate resultthat He is exalted as Priest and King to the right hand of his Father.
And every priest (high priest has less MS. authority and is less appropriate) standeth (not permitted to sit in Gods presence as if he were at home and his work were done), ministering and offering oftentimes, morning and evening, day after day, the same sacrifices, with no result. All that were offered had the same deficiencythat they could nohow and never strip off all round, take clean away the guilt of sins. Some sense of relief, some hope they might give; but the sin itself still clung to the worshippers.
Our apostle still proceeds upon his former argument, namely, to assign a farther difference between Christ and the Levitical priests.
1. The Levitical priesthood consisted of a plurality of persons; the priests were many; by reason of death they had many successors; but the evangelical priesthood consisted by of one single person, the Lord Jesus, called here, this man.
2. The Levitical priesthood consisted of a plurality of sacrifices; there were also many, many in number, and many in kind, bulls, lambs, goats, &c. but the sacrifice which Christ offered was but one, as to the kind namely, That body which was prepared, ver. .
3. The Levitical sacrifices were oft-times offered, ver. . But the sacrifice of Christ was but once offered.
4. The Levitical sacrifices could never take away sin; but Christ by the sacrifice of his death took away sin for ever, fully and everlastingly.
5. The Levitical priests stood and ministered, ver. . “Every priest standeth daily.” This is the posture of servants; but Christ sits, which is the posture of a Lord; This man after he had offered, sat down.
6. They stood daily ministering and offering, because their sacrifices could not take away sin; but Christ did his work fully by one offering, and after that sits or rests forever in heaven.
Learn hence, 1. That Christ crucified is the only divine and proper sacrifice under the gospel.
Divine, because its institution and appointment was of God:
proper, because all the essential properties of an expiatory sacrifice were found in this.
It was a living creature offered by a priest; it was offered to God, and it was a sweet savour unto him; and it is the only proper sacrifice of the gospel: Doing good is called a sacrifice, Heb 13:16. Righteousness is called a sacrifice, Psa 4:5 but not properly, but allusively and metaphorically only.
Learn, 2. That the sacrifice of Christ is but of one kind, and was but once offered; yet it is of such unspeakable value, and everlasting efficacy, as to take away sin fully and finally, and to perfect all them that are or shall be sanctified to the end of the world. The virtue of this sacrifice reacheth backward as far as Adam, and reacheth forward to the last believer springing from Adam:
And as it reacheth backward and forward to all believers, in former, present, and future ages, so to all the sins of all believers, which are fully purged and expiated by it; the design and end of this oblation being to atone, pacify, and reconcile God, by giving a full and adequate compensation and satisfaction to the justice of God, for the wrong done to the holiness of his law. Thus our Jesus, by one offering, has perfected forever them that are sanctified.
Christ Is Now Seated At God’s Right Hand
The many priests of the old covenant stood performing sacrificial duties day after day. The desired result of cleansing from sin was not attained. In contrast, Christ only made His sacrifice once and sat down with His work completed. There was no need for numerous offerings since God’s will was accomplished when the one sacrifice was finished. Thus, Christ sat down at God’s right hand when the sacrifice had been made. He now awaits the fulfillment of Psa 110:1 . He will sit in His position of authority until all His enemies are subjected to Him ( Mat 28:18 ; 1Co 15:24-28 ). He does not need to make daily offerings for sin because the one offering of Himself was enough. It is through that one offering that Jesus was able to perfect all those who would come to Him and subject their will to His commands. This would, of course, include all of those who had already lived in subjection to God’s commands, such as the patriarchs and the children of Israel ( Heb 10:11-14 ).
For further proof of his point, the writer quoted the Holy Spirit’s words from Jer 31:33-34 , which clearly indicates he thought it was inspired. This loose quotation shows that during days gone by, God had intended there should be a new covenant. Under it people’s sins would be fully blotted out. Where such complete forgiveness is obtainable, as is the case under the new covenant, there is no further need for further sin offerings. ( Heb 10:15-18 ).
Heb 10:11-18. And every priest standeth, &c. In token of humble service and subjection; daily Morning and evening; ministering and offering often the same sacrifices, which shows that these sacrifices can never take away sins Can never fully expiate them, so as to make it consistent with the justice of God to forgive them to the penitent and believing. But this man , but He, the virtue of whose one sacrifice remains for ever, so that it need not be any more repeated; sat down on the right hand of God As a Son in majesty and honour, and in token of the continuance of his priesthood, and of his dignity there as Lord; from henceforth, ( , what remains,) expecting Waiting; till his enemies be made his footstool Till his ministry as High-Priest, and government as King, shall issue according to Gods promise, (Psa 110:1,) in the utter destruction of his enemies. For by one offering Of himself; (and it appears that he did not need to offer himself more than once;) he hath perfected for ever Hath fully reconciled to God; them that are sanctified Those who in true repentance, living faith, and new obedience, give themselves up to the love and service of God. Whereof Of the perfection of whose sacrifice; the Holy Ghost also is a witness to us Namely, in the form of the new covenant recorded by him Jer 31:31. This is the covenant, &c. See on chap. Heb 8:10. In these three verses, the apostle winds up his argument concerning the excellence and perfection of the priesthood and sacrifice of Christ. He had proved this before by a quotation from Jeremiah, which he here repeats, describing the new covenant as now completely ratified, and all the blessings of it secured to us by the one offering of Christ, which renders all other expiatory sacrifices, and any repetition of his own, utterly needless.
10:11 {3} And every priest standeth {e} daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
(3) A conclusion, with the other part of the comparison: The Levitical high priest repeats the same sacrifices daily in his sanctuary: upon which it follows that neither those sacrifices, nor those offerings, nor those high priests could take away sins. But Christ having offered one sacrifice once for the sins of all men, and having sanctified his own for ever, sits at the right hand of the Father, having all power in his hands.
(e) At the altar.
The writer stressed the finality of Jesus Christ’s offering further with the contrast in these verses. [Note: See William David Spencer, "Christ’s Sacrifice as Apologetic: An Application of Hebrews 10:1-18," Journal of the Evangelical Theological Society 40:2 (June 1997):189-97, for a response to resurgent contemporary paganism that encourages self-sacrifice and other types of blood sacrifices.] The Levitical priests never sat down because they never finished their work, but Jesus Christ sat down beside His Father because He finished His work.
"A seated priest is the guarantee of a finished work and an accepted sacrifice." [Note: Bruce, The Epistle . . ., p. 239.]
Jesus Christ now awaits the final destruction of His enemies. Those who "are sanctified" (Heb 10:14) are those whom Jesus Christ has perfected and are consequently fully acceptable to God (i.e., all believers). [Note: See Kendall, pp. 180-82.]
Jesus Christ’s sacrifice has accomplished three things for us. It has cleansed our consciences from guilt, it has fitted us to approach God as worshippers, and it has fulfilled what the Old Testament promised.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: An Exposition of the Epistle to the Hebrews
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)