Exegetical and Hermeneutical Commentary of Hebrews 10:15
[Whereof] the Holy Ghost also is a witness to us: for after that he had said before,
15. Whereof ] Rather, “But.”
the Holy Ghost ] For “holy men of God spake as they were moved by the Holy Ghost” (2Pe 1:21).
for after that he had said ] There is no direct completion of this sentence, but the words “again He saith” are found in some editions before Heb 10:17. They have no manuscript authority, but were added by Dr Paris (from the Philoxenian Syriac) in the margin of the Cambridge Bible of 1762.
Fuente: The Cambridge Bible for Schools and Colleges
Whereof the Holy Ghost is a witness to us – That is, the Holy Spirit is a proof of the truth of the position here laid down – that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Spirit here referred to is what is furnished in the Scriptures, and not any witness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Spirit.
For after that he had said before – The apostle here appeals to a passage which he had before quoted from Jer 31:33-34; see it explained in the notes on Heb 8:8-12. The object of the quotation in both cases is, to show that the new covenant contemplated the formation of a holy character or a holy people. It was not to set apart a people who should be externally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression after that he had said before, and some have supposed that the phrase then he saith should be understood before Heb 10:17. But probably the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former of which expresses the fact that God meant to make a new covenant with his people, and the latter expresses the nature of that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this Epistle. The meaning is this, The Holy Spirit first said, this is the covenant that I will make with them: and having said this, he then added, After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more. The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained; compare the notes on Heb 8:8-12. Still, it may be asked, how this quotation proves the point for which it is adduced – that the design of the atonement of Christ was to perfect forever them that are sanctified? In regard to this, we may observe:
(1)That it was declared that those who were interested in it would be holy, for the law would be in their hearts and written on their minds; and,
(2)That this would be entire and perpetual. Their sins would be wholly forgiven; they would never be remembered again – and thus they would be perfected forever.
Fuente: Albert Barnes’ Notes on the Bible
Heb 10:15-18
I will put My laws into their hearts
The Bible written in the mind:
Christianity in human life is better than Christianity in cold ink, because
1.
It contains the Divine things, the other only the symbols.
2. It is the end of culture, the other only the means.
3. It is self-obvious, the other requires explanation.
4. It is imperishable, the other temporary. (Homilist.)
A Saviour such as you need
I. IT IS THIS WHICH CONSTITUTES THE GLORY AND SUPERIORITY OF THE NEW COVENANT OF GRACE–NAMELY, THAT IT GIVES TO ALL WHO ARE INTERESTED IN PERFECT SALVATION. Our text tells us that in two points the old covenant was far behind the new: first, in the matter of sanctification the old covenant did not do what the new one accomplishes, for the new writes Gods law upon our hearts and upon our minds, whereas the old covenant was only written out on tables of stone; and, secondly, the old covenant could not put away the guilt of sin, whereas the new covenant runs on this wise–And their sins and their iniquities will I remember no more.
II. The doctrine, then, is that THERE IS NO MORE SACRIFICE FOR SIN, BECAUSE CHRIST SUPPLIES ALL THAT IS NEEDED.
III. Lastly, does not this doctrine ANSWER A QUESTION that has often been propounded to me, namely, HOW IT IS THAT THERE ARE SO MANY HEARTS WHICH CAN FIND NO PEACE? Some people are always learning, but never coming to the truth. They are good people in many senses, but they cannot be happy. They are always discontented. Now, what do you think is the reason? I am sure it is this, they will not agree that Christ shall be all in all to them. (C. H. Spurgeon.)
God forgives and forgets:
Mother forgives me when Ive been naughty, said a little girl; but I see in her face all day after, though she does not frown, that she remembers what I did in the morning. She cannot forget. God forgives and forgets, for He makes it up altogether.
Blotted out
A little boy was once much puzzled about sins being blotted out, and said: I cannot think what becomes of the sins God forgives, mother. Why, Charlie, can you tell me where are the figures you wrote on your slate yesterday? I washed them all out, mother. And where are they, then? Why, they are nowhere; they are gone, said Charlie. Just so it is with the believers sins–they are gone; blotted out; remembered no more.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. The Holy Ghost – is a witness to us] The words are quoted from Jer 31:33-34, and here we are assured that Jeremiah spoke by the inspiration of the Spirit of God.
Had said before] See Heb 8:10; Heb 8:12, and the notes there.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The assumption cleared before, the apostle now proceedeth to prove out of the Old Testament, viz. that Gods purpose was, by Christs one sacrifice to take away all sins for ever; therefore there was no need of the repetition of the legal sacrifices.
Whereof the Holy Ghost also is a witness to us: the authority avouched, is the testimony of the Holy Spirit of truth, that cannot deceive nor be deceived in what it witnesseth, but confirms the truth beyond all just ground of doubting, by his amanuensis the prophet Jeremiah, Jer 31:31,33,34; where the person that the prophet styleth Jehovah, is by the apostle declared to be the Holy Ghost; and by it is proved to be the eternal God. He testifieth
to us, the church of God, in the prophets time, and to us all called to be members of it to this day.
For after that he had said before: this contains the preface of the Spirits testimony, that which he spake before, the covenant, which is his evidence; and this preface is laid down, Jer 31:31. Here they are all the apostles words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. The Greek, has”moreover,” or “now.”
is a witnessof thetruth which I am setting forth. The Father’s witness is given Heb5:10. The Son’s, Heb 10:5.Now is added that of the Holy Spirit, called accordingly “theSpirit of grace,” Heb 10:29.The testimony of all Three leads to the same conclusion (Heb10:18).
for after that he had saidbeforeThe conclusion to the sentence is in Heb10:17, “After He had said before, This is thecovenant that I will make with them (with the house of Israel,Heb 8:10; here extended to thespiritual Israel) . . . saith the Lord; I will put (literally,’giving,’ referring to the giving of the law; not now as then,giving into the hands, but giving) My laws into theirhearts (‘mind,’ Heb 8:10) andin their minds (‘hearts,’ Heb8:10); I will inscribe (so the Greek) them (here Heomits the addition quoted in Heb 8:10;Heb 8:11, I will be to them aGod . . . and they shall not teach every man his neighbor . . .),and (that is, after He had said the foregoing, HETHEN ADDS) their sins . . . will I remember no more.” Thegreat object of the quotation here is to prove that, there being inthe Gospel covenant, “REMISSIONof sins” (Heb 10:17),there is no more need of a sacrifice for sins. The object of the samequotation in Heb 8:8-13is to show that, there being a “NEWcovenant,” the old is antiquated.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore the Holy Ghost also is a witness to us,…. In
Jer 31:33. This preface to the following citation shows that the books of the Old Testament are of divine original and authority; that the penmen of them were inspired by the Holy Ghost; that he existed in the times of the Old Testament; that he is truly and properly God, the Lord, or Jehovah, that speaks in the following verses; and that he is a distinct divine Person, and the author of the covenant of grace; and in what he says in that covenant, he bears testimony to the truths before delivered, concerning the insufficiency and abolition of legal sacrifices, and of full and perfect remission of sin, by the blood and sacrifice of Christ:
for after that he had said before; what is expressed in the following verse.
Fuente: John Gill’s Exposition of the Entire Bible
And the Holy Ghost also beareth witness to us ( ). is common in Philo for Scripture quotation. The author confirms his interpretation of Ps 40:7-9 by repeating from Jeremiah (Jer 31:31ff.) what he had already quoted (8:8-12).
After he hath said ( ). Accusative case after of the articular infinitive perfect active, “after the having said.”
Fuente: Robertson’s Word Pictures in the New Testament
1) “Wherefore the Holy Ghost also is a witness to us,” (marturei de hemin kai to pneuma to hagion) “And the Holy Spirit also witnesses to us; By his personal indwelling testimony, 1Jn 4:15; Rom 5:5; Rom 8:14-16; By his indwelling and empowering the church he witnesses, and thru the spoken and written word of God and men he witnesses, Joh 14:16-17; Pro 1:22-30; Joh 20:21.
2) “For after that he had said before,” (meta gar to eirekenai) “For after he (is) having said before; in the writings he had inspired, as Holy men of God wrote as they were moved, ferried gently along, by the Holy Ghost, 2Pe 1:16-21. The writer simply indicates his belief in the Old Testament scriptures as a whole and the ones he quotes concerning Jesus Christ as Sacrifice, High Priest, and coming Redeemer-King in particular, Rom 15:4.
Fuente: Garner-Howes Baptist Commentary
15. The Holy Ghost also is a witness, etc. (168) This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. (169) But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. (170)
This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this — that God would no more remember sins.
Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction.
They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled.
They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ’s sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone.
The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice.
The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ’s death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased.
In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle’s testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; — secondly, the Apostle asserts that Christ’s sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; — thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; — fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol.
(168) “Now testify to us does also the Holy Spirit;” such may be the rendering of the words. The δὲ is translated “And,” by Macknight, and “Morever,” by Stuart, but “Now” seems the most suitable. — Ed
(169) The quotation as made here affords a remarkable instance of what Calvin has previously said, that the Apostles were not very scrupulous in the use of words, but attended to the meaning. The words have been before quoted in Heb 8:10. There we have “into their mind — καρδίας, ” here, “into their minds — διανοιῶν; ” and in Heb 8:12 in chapter 8, and Heb 10:17 in this chapter, are in words wholly different, though in meaning essentially the same. We need not wonder then that there is sometimes a variety in quotations made from the Old Testament, since the Apostle varies in a quotation when given the second time by himself. — Ed
(170) This quotation clearly shows the meaning of the word “sanctified.” The sanctified, or those atoned for, or expiated, were made perfect by having their sins perfectly and completely forgiven them. The sufficiently of Christ’s sacrifice for taking away sins, for a full and complete remission, is the subject throughout, and not the effect of that sacrifice in the work of sanctification. The chapter begins with sins as to the conscience; and here the words of Jeremiah are referred to, not for the purpose of showing that the new covenant provides for the renovation of the heart, (though it includes that too.) but of proving that it secures the free and full remission of sins, procured, as stated before, by the one sacrifice of Christ, once offered and perpetually efficacious. — Ed.
Fuente: Calvin’s Complete Commentary
4.
Finality of Christs sacrifice confirmed by prophecy. Heb. 10:15-18.
Text
Heb. 10:15-18
Heb. 10:15 And the Holy Spirit also beareth witness to us; for after He hath said.
Heb. 10:16 This is the covenant that I will make with them
After those days, saith the Lord:
I will put My laws on their heart,
And upon their mind also will I write them;
then saith He,
Heb. 10:17 And their sins and their iniquities will I remember no more.
Heb. 10:18 Now where remission of these is, there is no more offering for sin.
Paraphrase
Heb. 10:15 And even the Holy Ghost testifieth this to us, according indeed to what was before cited, chap. Heb. 8:10; Heb. 8:12; namely.
Heb. 10:16 This is the covenant which I will make with My people the spiritual Israel of all nations, in the latter days, saith the Lord; I will give them a strong love to My laws, and a clear knowledge of them; (see Heb. 8:10-12 notes.)
Heb. 10:17 And their sins and their iniquities I will nevermore call to remembrance, as I did under My former covenant, by the repetition of the annual expiation.
Heb. 10:18 Now, where God forgives iniquities, so as never to remember them more, no further atonement is needed; Thus hath the Holy Ghost testified, that, by one offering, Jesus has perfected forever the sanctified, Heb. 10:14.
Comment
And the Holy Spirit also beareth witness to us; for after He hath said
Paul calls attention to Jer. 31:33-34. This is given to show that God planned that through one offering, the obedient may have absolute forgiveness.
This is the covenant that I will make with them after those days, saith the Lord: and I will put My laws on their heart and upon their mind also will I write them
These words are quoted from Jeremiah and are found in Hebrews, chapters 8, 10, 12 as directed inspiration of the Holy Spirit to Hebrew believers. How wonderful that Gods laws may be found within the heart of man !
and their sins and their iniquities will I remember no more
Remember no more is a contrast to remembrance year by year. Man remembers, but God forgets when He forgives.
now where remission of these is, there is no more offering for sin
We need no other offering. Joh. 14:6; Act. 4:12; In none other is there salvation.
When sin is forgiven under the new covenant, there just isnt any other sacrifice necessary.
Study Questions
1818.
Beginning with Heb. 10:15 and ending with Heb. 10:18, what evidence does he use to establish and confirm the finality of Gods sacrifice?
1819.
What prophet confirms it?
1820.
What writing material is contrasted here?
1821.
Does it imply that the new covenant would not be written except in the heart and mind?
1822.
In what other chapters does he quote from Jeremiah?
1823.
What is the difference between sin and iniquities?
1824.
Can sin be defined as breaking divine will?
1825.
Is iniquity that which lacks justice, hence is unrighteous, etc.?
1826.
How thorough is Gods ability to forget?
1827.
Is no more a contrast to anything inferior in the old?
1828.
Why do we not need sacrifices according to this verse?
1829.
Define remission.
1830.
How does Act. 4:12 apply here?
Fuente: College Press Bible Study Textbook Series
(15) Whereof.Better, And the Holy Ghost also beareth witness unto us. The Holy Ghost, speaking in Scripture (Heb. 3:7; Heb. 9:8)the Scripture quoted in Heb. 8:8-12beareth witness.
After that he had said before.Rather, after He hath said. The word before is not in the best MSS.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. And now our writer clenches his argument by recalling the picture of the new dispensation quoted in Heb 8:8-13.
The Holy Ghost The inspirer of the psalm.
After had said before This quotation from the Old Testament is so obscured both by the translation and the division into verses that we translate it thus: For after having (by way of announcement) said, “This is the covenant which I will covenant with them after those days,” the Lord saith, (superadds,) “I will put my laws into their hearts,” etc.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the Holy Spirit also bears witness to us. For after he has said,’
And this is borne witness to by the Holy Spirit in the words of the new covenant that follow, when He speaks of the transformation of their inner hearts and lives and the total and complete remission and ‘forgetting’ of their sins. Not again how the Scriptures are seen as the words of the Holy Spirit.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:15 . ] Moreover, also, the Holy Ghost bears witness to us .
] has reference to the Christians generally. Without warrant is it limited by Raphel, Wolf, Baumgarten, and others to the author of the epistle (“the Holy Ghost attests my statement”).
] for it is the Holy Spirit of God who in the passage indicated speaks by the prophet.
The subject in is God , in that the author makes his own the words following in Heb 10:16 , although they form an originally constituent part of the citation, in such wise that forms the former member of the proposition; and to this former member all the rest, from to the end of Heb 10:17 , is then opposed by the author as a concluding member, by means of . The supposition that the second, or concluding, member of the citation begins only with Heb 10:17 , and that thus before this verse a , an a , or something of the kind is to be supplemented (Primasius, Clarius, Zeger, Schlichting, Jac. Cappellus, Grotius, Limborch, Wolf, Carpzov, Stuart, Heinrichs, Alford, Conybeare, Reuss, Hofmann, and others), is to be rejected, although the main consideration, about which the author is quite specially concerned, follows only in Heb 10:17 , because it is opposed to the literary accuracy elsewhere prevailing in the Epistle to the Hebrews. For the same reason, too, the , which several MSS. (but only among those of late date) and some translations add at the close of Heb 10:16 , is to be regarded as a gloss.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Heb 10:15-18 . That there is no need of any further expiatory sacrifice, the Scripture also testifies. This Scripture proof the author derives from the declaration, Jer 31:31-34 , already adduced at Heb 8:8 ff., in that he here briefly comprehends the same in its two main features.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(15) Whereof the Holy Ghost also is a witness to us: for after that he had said before, (16) This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; (17) And their sins and iniquities will I remember no more. (18) Now where remission of these is, there is no more offering for sin.
Let the Reader particularly notice, how blessedly God the Holy Ghost is introduced in this passage, as a witness to the truth of it. What a proof to his Being, Person, Godhead, and Ministry? Who but a Person can be a witness? And who less than God can witness to his own Covenant? Oh! the folly, as well as ingratitude of such men, who reject the counsel of God against their own souls! And let not the Reader, at the same time, overlook the blessed truth, to which God the Holy Ghost bears witness. The Covenant of grace, in the pardoning of sins, is made everlastingly secure in the blood of Christ. Christ hath redeemed his Church from the curse of the law, being made a curse for her, Gal 3:13 . And, where that redemption is, it is full, finished; and complete. There is no more offering for sin. The sin of the Church is done away by Christ. How then shall there be any more offering for what doth not exist? And to this the Holy Ghost himself is the witness. Precious truth, and precious witness, to the regenerated child of God! Jer 1:19 ; Rom 8:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,
Ver. 15. The Holy Ghost also witnesseth ] viz. By inspiring the pemnen, 2Ti 3:16 , acting and carrying them into all truth, 2Ti 2:25 , as it were by a holy violence, .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 18 .] See summary at Heb 10:1 . The prophetic word testifies the same, making absolute and final forgiveness of sins a characteristic of the new covenant.
Fuente: Henry Alford’s Greek Testament
15 .] Moreover the Holy Spirit also testifies to us (Christians in general: and is the dat. commodi, being used absolutely testifies the fact which I am maintaining. Raphel, Wolf, al. regard as signifying merely the Writer, and take the dat. as in Polyb. xviii. 11. 8, : but the other is far better): for after having said (then the citation proceeds much as in ch. Heb 8:10 ff. with some differences, noticed below. On the common points, see notes there),
Fuente: Henry Alford’s Greek Testament
Heb 10:15-18 . Proof from Scripture that the one sacrifice of Christ, the mediator of the new covenant is final.
Fuente: The Expositors Greek Testament by Robertson
Heb 10:15 . “And the Holy Spirit also bears witness to us,” that is, that the one offering of the Son is final, for under the new covenant there is no further remembrance of sins. is more naturally construed as a dativus commodi than as the object of . . “For after saying ” we expect the apodosis to begin and the sentence to be concluded by an introductory or ( cf. Heb 10:9 ), but Heb 10:17 is not so introduced. The sense, however, is unmistakable. After defining the covenant in its inwardness and spirituality ( v . c. Heb 8:10 ), the writer introduces that feature of it which specially serves his present purpose , “And I will never any more remember their sins and their transgressions”. The conclusion is obvious, “But where there is remission of these, there is no longer offering for sin”. For the terms of the new covenant see Heb 8:8-12 . is here used instead of of LXX and of Heb 8:12 , because the writer emphasises the extension of the forgetting to all futurity.
CHAPS. Heb 10:19 to Heb 12:29 . Exhortation to use the access to God opened by Christ and to maintain faith in Him in spite of all temptation to fall away.
CHAP. Heb 10:19-25 . Exhortation to draw near to God, to hold fast the Christian hope, and to encourage one another.
Fuente: The Expositors Greek Testament by Robertson
Holy Ghost. App-101.
is, &c. = beareth witness. Greek. martureo. See p. 1511.
after. Greek. meta. App-104.
that He had = having.
Fuente: Companion Bible Notes, Appendices and Graphics
15-18.] See summary at Heb 10:1. The prophetic word testifies the same, making absolute and final forgiveness of sins a characteristic of the new covenant.
Fuente: The Greek Testament
Heb 10:15. ) also. There is added, not a testimony to the arguments; for the testimonies even preceded the latter; but to [the Holy Ghost witnessing in addition to those who bear witness]. Paul had given the testimony of the Father to the priesthood of Christ, ch. Heb 5:10, and of the Son, ch. Heb 10:5; now also that of the Holy Spirit: the testimony of each everywhere carrying with it the same conclusion; Heb 10:18. Look back to the General View (Synopsis) of the epistle. And he presently afterwards repeats in his admonition this reference to the Holy Trinity, Heb 10:29, note.-, after) The verb , says He, is swallowed up in the clause, , saith the Lord, in the following verse. But this , after, shows that the forgiveness of sins belongs to the New Testament. Therefore the intermediate words of Jeremiah are not repeated here. The passage in Jer. is quoted Hebrews 8, on account of the word , and ch. 10 on account of . The appellation of the Spirit of grace is consonant with this: Heb 10:29.
Fuente: Gnomon of the New Testament
, , , , . , .[7]
[7] VARIOUS READING. Instead of Lachmann and Tisehendorf read . Ed.
Heb 10:15-18. [Whereof] the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them: And their sins and iniquities will I remember no more. Now where remission of these [is, there is] no more offering for sin.
The foundation of the whole preceding discourse of the apostle, concerning the glory of the priesthood of Christ, and the efficacy of his sacrifice, was laid in the description of the new covenant, whereof he was the mediator; which was confirmed and ratified by his sacrifice, as the old covenant was by the blood of bulls and goats, Heb 8:10-13. Having now abundantly proved and demonstrated what he designed concerning them both, his priesthood and his sacrifice, he gives us a confirmation of the whole from the testimony of the Holy Ghost, in the description of that covenant which he had given before. And because the crisis which he had brought his argument and disputation unto was, that the Lord Christ, by reason of the dignity of his person and office, with the everlasting efficacy of his sacrifice, was to offer himself but once, which virtually includes all that he had before taught and declared, including in it an immediate demonstration of the insufficiency of all those sacrifices which were often repeated, and consequently their removal out of the church, he returns unto those words of the Holy Ghost, for the proof of this particular also. And he doth it from the order of the words used by the Holy Ghost, as he had argued before from the order of the words in the psalmist, Heb 10:8-9.
Wherefore there is an ellipsis in the words, which must have a supplement, to render the sense perfect. For unto that proposition, After he had said before, Heb 10:15, with what follows, Heb 10:16, there must be added in the beginning of the 17th verse, he said; after he had said or spoken of the internal grace of the covenant, he said this also, that their sins and iniquities he would remember no more. For from these words doth he make his conclusive inference, Heb 10:18, which is the sum of all that he designed to prove.
There is in the words, first, the introduction of the testimony insisted on, The Holy Ghost also is a witness to us. The Hebrews might object unto him, as they were ready enough to do it, that all those things were but his own conclusions and arguings; which they would not acquiesce in, unless they were confirmed by testimonies of the Scripture. And therefore I did observe, in my first discourses on this epistle, that the apostle dealt not with these Hebrews as with the churches of the Gentiles, namely, by his apostolical authority (for which cause he prefixed not his name and title unto it); but upon their own acknowledged principles and testimonies of the Old Testament; so manifesting that there was nothing now proposed unto them in the gospel but that which was foretold, promised, and represented in the Old Testament, and was therefore the object of the faith of their forefathers. The same way doth he here proceed in, and calls in the testimony of the Holy Ghost, bearing witness unto the things that he had taught and delivered. And there is in the words,
1. The author of this testimony; that is, the Holy Ghost. And it is ascribed unto him, as all that is written in the Scripture is so, not only because holy men of old wrote as they were acted by him, and so he was the author of the whole Scripture; but because also of his presence and authority in it and with it continually. Hence whatever is spoken in the Scripture is, and ought to be unto us, as the immediate word of the Holy Ghost. He continues therein to speak unto us; and this gives the reason of
2. The manner of his speaking in this testimony; , he beareth witness to us. He doth it actually and constantly in the Scriptures, by his authority therein. And he doth so unto us; that is, not unto us only who preach and teach those things, not unto the apostles and other Christian teachers of the gospel, but unto all of us of the church of Israel, who acknowledge the truth of the Scriptures, and own them as the rule of our faith and obedience. So doth he often join himself unto them to whom he wrote and spake of, by reason of the common alliance between them as Hebrews. See Heb 2:3, and the exposition of that place: This is that which the Holy Ghost in the Scripture testifies unto us all; which should put an end unto all controversies about these things. Nothing else is taught you but what is testified beforehand by God himself.
Obs. 1. It is the authority of the Holy Ghost alone, speaking unto us in the Scripture, whereinto all our faith is to be resolved.
Obs. 2. We are to propose nothing in the preaching and worship of the gospel but what is testified unto by the Holy Ghost: not traditions, not our own reasons and inventions.
Obs. 3. When an important truth consonant unto the Scripture is declared, it is useful and expedient to confirm it with some express testimony of Scripture.
3. Lastly, the manner of the expression is emphatical: , Even also the Holy Spirit himself. For herein we are directed unto his holy divine person, and not to an external operation of divine power, as the Socinians dream. It is that Holy Spirit himself that continueth to speak to us in the Scripture.
This is the first thing, or the introduction of the testimony. Secondly, There are two things in this testimony of the Holy Ghost; the first is the matter or substance of it; the second, the order of the things contained in it, or spoken by him. The introduction of the former is in the words we have spoken unto; that of the latter, in the close of the verse, in these words, For after he had spoken before.
Of the testimony itself, which is declarative of the nature of the new covenant made with Christ and confirmed in him, there are two general parts: First, that which concerns the sanctification of the elect, by the communication of effectual grace unto them for their conversion and obedience. The second is concerning the complete pardon of their sins, and the casting them into everlasting oblivion.
The first of these the Holy Ghost witnesseth in the first place. But he stays not there; afterwards he adds the latter, concerning the pardon of sins and iniquities. This being that alone wherein at present the apostle is concerned, and from whence he confirms his present argument, he distinguisheth it from the other, as that which was of particular use in itself. And therefore verse 17 is to be supplied by, he said, or thereon also, Their sins and iniquities will I remember no more. The words themselves have, in both parts of them, been explained at large on Hebrews 8, where they are first produced as the great foundation of the ensuing discourses of the apostle, so that they are not here again to be opened. We are only to consider the argument of the apostle from the latter part of them; and this is, that the covenant being confirmed and established, that is, in the blood and by the one sacrifice of Christ, there can be no more offering for sin. For God will never appoint nor accept of any thing that is needless and useless in his service, least of all in things of so great importance as is the offering for sin. Yea, the continuation of such sacrifices would overthrow the faith of the church, and all the grace of the new covenant. For, saith the apostle, in the new covenant, and by it, the Holy Ghost testifieth, that, as it was confirmed by the one sacrifice of Christ, perfect pardon and forgiveness of sin is prepared for and tendered unto the whole church, and every one that believes. To what purpose, then, should there be any more offerings for sin? Yea, they who look for and trust unto any other, they fall into that sin for which there is no remission provided in this covenant, nor shall any other offering be accepted for them for ever; for they despise both the wisdom and grace of God, the blood of Christ, and the witness of the Holy Ghost; whereof there is no remission: so he disputes, Heb 10:28-29, of this chapter.
And here we are come unto a full end of the dogmatical part of this epistle, a portion of Scripture filled with heavenly and glorious mysteries, the light of the church of the Gentiles, the glory of the people Israel, the foundation and bulwark of faith evangelical.
I do therefore here, with all humility, and sense of my own weakness and utter disability for so great a work, thankfully own the guidance and assistance which have been given me in the interpretation of it, so far as it is or may be of use unto the church, as a mere effect of sovereign and undeserved grace. From that alone it is, that, having many and many a time been at an utter loss as to the mind of the Holy Ghost, and finding no relief in the worthy labors of others, he hath graciously answered my poor weak supplications, in supplies of the light and evidence of truth.
Fuente: An Exposition of the Epistle to the Hebrews
Where is your evidence?
“Now faith is the substance of things hoped for, the evidence of things not seen.” Heb 10:15-18
Here the Spirit of God describes the remission of our sins by covenant grace. These verses are quoted from Jer 31:31-34, where the Lord our God described the covenant of grace and promised its fulfillment in Christ. There are many other things spoken of and promised in the covenant. But here just three things are mentioned.
Did I say, Just three things? These three things are indescribably great. Eternity will be spent learning the meaning of these three boons of Gods amazing grace. Meditate upon them. Roll them around in your heart and soul until you are utterly amazed by the fact that God has done these three things for you. If you are a believer, if you trust Christ, these three, great covenant blessings are yours in Christ
Regeneration
The God of all grace has put his law, his Gospel, his Word into our hearts. He has written his law in our hearts with the finger of his grace, causing us to love him, his will, his way, and his Word. His commandments are no longer grievous to us (1Jn 5:3).
Forgiveness
The God of Glory says, concerning you and me, Their sins and iniquities will I remember no more. Oh, my brother, my sister, rejoice in this There is forgiveness with our God! His name declares it. His glory demands it. His Son came to obtain it. All the prophets and apostles proclaim it. Multitudes in heaven and earth have experienced it (Psa 32:1-5; Psa 103:1-5; Psa 130:1-8). He who is our God is God who delighteth in mercy!
Satisfaction
Where remission of these is, there is no more offering for sin.” Justice satisfied demands no more. The blood of Christ is enough! God requires no more offering for sin. My conscience requires no more offering for sin. There is no more offering for sin. Why? Because Christ has put away our sins! Therefore, condemnation is not a possibility (Rom 8:1; Rom 8:33-34). Where there is absolute remission, forgiveness and cancellation of penalty, there is no longer any offering or sacrifice to be made. If we are in Christ and redeemed by Christ, it is dishonoring to our Savior not to rest in his grace and his atonement. (Pastor Henry Mahan)
Fuente: Discovering Christ In Selected Books of the Bible
Heb 2:3, Heb 2:4, Heb 3:7, Heb 9:8, 2Sa 23:2, Neh 9:30, Joh 15:26, Act 28:25, 1Pe 1:11, 1Pe 1:12, 2Pe 1:21, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22, Rev 19:10
Reciprocal: Joh 14:26 – Holy Ghost Rom 3:31 – yea Gal 3:25 – we Gal 4:24 – the two
Fuente: The Treasury of Scripture Knowledge
Heb 10:15. Holy Ghost (or Spirit) also is a witness to us. The prophets of the Old Testament and the apostles of the New were all inspired by this Spirit.
Fuente: Combined Bible Commentary
Heb 10:15-17. And with this teaching agrees the old prophetic word which makes inward holiness and absolute forgiveness the most characteristic marks of the new covenant whereof the Holy Ghost also bears as witnessthen follow passages that have been quoted before (Heb 8:12). The verbal differences in the two quotations are suggestive, though they do not change the general sense. For with the house of Israel (Heb 8:10) we have now with them, so that the promise is denationalized and wider. In the earlier passage the mind is first influenced, and then the heart; in the later, the heart is first changed and then the mind. Both are changedis the truth common to the two passages. The order alone differs. Even this is suggestive. Renewal and forgiveness are really contemporaneous. The faith that renews is also the faith that justifies. The dead letter is written on the heart, and becomes a living spirit; and contemporaneous with this great change, and the effect of the same faith, sin is not only forgiven, it is forgotten and remembered no more. Other sacrifices are remembrances of sins; this sacrifice is the complete obliteration of them all.
Fuente: A Popular Commentary on the New Testament
Our apostle had asserted the perfection of Christ’s sacrifice in the former verses, he proves it in these by the testimony of the Holy Ghost, recorded, Jer 31:31, where after he had promised a new covenant instead of the old, and had said, This is the covenant I will make with them after these days, namely, when the days of the Old Testament are expired, then he says, I will put my laws into their hearts, and their sins and iniquities will I remember no more.
Now seeing God promiseth, under the new covenant, sanctification and remission of sin to all believers, of which covenant Christ is Mediator, and by whose death the covenant is ratified and confirmed, therefore this one sacrifice once offered up is abundantly sufficient.
And if remission of sins be obtained by Christ’s one sacrifice, there needs no repetition of it, nor any other offering for sin.
Learn hence, That the sacrifice of Christ was of that excellent virtue and transcendent merit, that by once offering it took away sin, all sin, and made it eternally remissible; and upon faith actually and eternally remitted: To what purpose then should then should there be any more offerings for sin? Yea, they who look for and trust to any other, fall into that sin for which there is no remission provided in the covenant, nor shall any other offering be accepted for them forever; for they despise both the wisdom and grace of God, the blood of Christ, and the testimony of the Holy Ghost; whereof there is no remission.
Here now we are come to a full end of the doctrinal part of this epistle, concerning the nature of Christ’s prieathood, the necessity and efficacy of his sacrifice, the power and prevalency of his intercession.
O glorious mysteries; the light of the church of the Gentiles, the glory of the people of Israel, the foundation and bulwark of evangelical faith!
Fuente: Expository Notes with Practical Observations on the New Testament
10:15 {5} [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,
(5) Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.
Fuente: Geneva Bible Notes
The Holy Spirit testified through Jeremiah (Jer 31:33-34; cf. Heb 8:8-12), and continues to testify, the writer said, that final forgiveness meant the end of sacrifices for sin. God promised this forgiveness in the New Covenant. Consequently no more sacrifices for sin are necessary.
"In Ch. 8 the oracle of Jer 31:31-34 was quoted in order to prove the obsolescence of the old economy; now it is quoted again in order to establish the permanence of the era of ’perfection’ inaugurated under the new covenant. ’God has spoken in His Son’; and He has no word to speak beyond Him." [Note: Bruce, The Epistle . . ., p. 242.]
The statement that God will remember sins no more (Heb 10:17) means that He will no longer call them back to memory with a view to condemning the sinner (cf. Rom 8:1). Since God is omniscient He remembers everything, but He does not hold the forgiven sinner’s sins against him or her. This verse has been a great help to many sinners who have found it hard to believe that God really has forgiven them (cf. 1Jn 2:2).
The long section on the high priestly ministry of Jesus ends here (Heb 7:1 to Heb 10:18). Priestly ministry was such an important part of old Israelite worship that the writer gave it lengthy attention here. The writer showed that Jesus is a superior priest compared with the Levitical priests, and that His priesthood supersedes the Levitical priesthood. He also pointed out that Jesus serves under the New Covenant that is superior to the Old Covenant. Furthermore His sacrifice is superior to the animal sacrifices of the Old Covenant. Finally, Jesus’ priesthood brings the believer into full acceptance with God, something the former priesthood could not do. Therefore the readers would be foolish to abandon Christianity to return to Judaism. Contemporary believers are also foolish to turn away from Christ and the gospel.