Exegetical and Hermeneutical Commentary of Hebrews 10:10
By the which will we are sanctified through the offering of the body of Jesus Christ once [for all.]
10. By the which will we are sanctified ] Rather, “we have been sanctified “because, as we have already seen, the word hagiasmos is not used of progressive sanctification, but of consecration in a pure state to God’s service (Heb 2:11, Heb 13:12, &c., and comp. Joh 17:19 ; 1Th 4:3, “This is the will of God, even your sanctification ”).
the offering of the body of Jesus Christ ] The “body” is a reference to Heb 10:5. And because Christ thus offered His body we are bidden to offer our bodies as “a living sacrifice, holy, well-pleasing to God” (Rom 12:1).
Fuente: The Cambridge Bible for Schools and Colleges
By the which will – That is, by his obeying God in the manner specified. It is in virtue of his obedience that we are sanctified. The apostle immediately specifies what he means, and furnishes the key to his whole argument, when he says that it was through the offering of the body of Jesus Christ. It was not merely his doing the will of God in general, but it was the specific thing of offering his body in the place of the Jewish sacrifices; compare Phi 2:8. Whatever part his personal obedience had in our salvation, yet the particular thing here specified is, that it was his doing the will of God by offering himself as a sacrifice for sin that was the means of our sanctification.
We are sanctified – We are made holy. The word here is not confined to the specific work which is commonly called sanctification – or the process of making the soul holy after it is renewed, but it includes everything by which we are made holy in the sight of God. It embraces, therefore, justification and regeneration as well as what is commonly known as sanctification. The idea is, that whatever there is in our hearts which is holy, or whatever influences are brought to bear upon us to make us holy, is all to be traced to the fact that the Redeemer became obedient unto death, and was willing to offer his body as a sacrifice for sin.
Through the offering of the body – As a sacrifice. A body just adapted to such a purpose had been prepared for him; Heb 10:5. It was perfectly holy; it was so organized as to be keenly sensitive to suffering; it was the dwelling-place of the incarnate Deity.
Once for all – In the sense that it is not to be offered again; see the notes on Heb 9:28. This ideals repeated here because it was very important to be clearly understood in order to show the contrast between the offering made by Christ, and those made under the Law. The object of the apostle is to exalt the sacrifice made by him above those made by the Jewish high priests. This he does by showing that such was the efficacy of the atonement made by him that it did not need to be repeated; the sacrifices made by them, however, were to be renewed every year.
Fuente: Albert Barnes’ Notes on the Bible
Heb 10:10
By the which will we are sanctified
Perfect sanctification
I.
THE ETERNAL WILL–By the which wilt we are sanctified.
1. This will must, first of all, be viewed as the will ordained of old by the Father–the eternal decree of the infinite Jehovah, that a people whom He chose should be sanctified and set apart unto Himself.
2. This wilt by which we are sanctified was performed of the ever blessed Son.
3. This work is applied to us by the Holy Spirit.
II. THE EFFECTUAL SACRIFICE by which the will of God with regard to the sanctity of His people has been carried out. By the which will we are sanctified through the offering of the body of Jesus Christ.
1. This implies, first, His incarnation, which of course includes His eternal Deity. Jesus Christ, very God of very God, did certainly stoop to become such as we are, and was made in the likeness of sinful flesh.
2. All this is implied in the text, because it speaks of the offering of the body of Christ. But why does it specially speak of the body? I think to show us the reality of that offering; His soul suffered, but to make it palpable to you, to record it as a sure historical fact, He mentions that there was an offering of the body of Christ.
3. I take it, however, that the word means the whole of Christ–that there was an offering made of all Christ, the body of Him, or that of which He was constituted.
III. THE EVERLASTING RESULT.
1. The everlasting result of this effectual carrying out of the will of God is that now God regards His peoples sin as expiated, and their persons as sanctified. Offered, and its efficacy abides for ever.
2. They are reconciled.
3. They are purified. (U. H. Spurgeon.)
The offering of the body of Jesus Christ
Sermon for Good Friday
I. No one can read the Gospels in the most careless manner without noticing THAT IN THEM IS A SPECIAL IMPORTANCE ATTACHED TO THE DEATH OF JESUS CHRIST, apart from that which belongs to His life, with its absolute sinlessness and perfect obedience. As a general rule, it will be found that Scripture attaches very little importance to a mans death, and lays all the stress upon his life. The solitary exception in the Bible is the death of Jesus Christ. Then notice also the way in which our Lord Himself speaks of it beforehand. Again and again He speaks of His death as a necessity, as if there was a Divine must which rendered it indispensable. There are frequent allusions to it in parable and allegory. The shadow of the Cross is resting upon Him. He speaks with the utmost plainness, and tells the Twelve that He has come to give His life a ransom for many Mat 20:28). All this prepares us for the teaching of the apostles, namely, the fact that throughout their writings the utmost stress is laid on the death of Christ, as distinct from His life; and that the greatest blessings and highest gifts are always connected with His suffering and with the shedding of His blood. You will find that the Epistle to the Hebrews especially is full from beginning to end of the thought of the sacrificial character of the death of Christ. Vie was incarnate that through death He might destroy him that had the power of death, that is, the devil. He needeth not daily, as those high priests, to offer up sacrifice, first for his own sins and then for the peoples: for this He did once, when He offered up Himself. By His own blood He entered in once into the holy place, having obtained eternal redemption for us. The blood of Christ, who through the Eternal Spirit offered Himself without spot to God shall purge your conscience from dead works to serve the living God. Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself. He was once offered to bear the sins of many. He offered one sacrifice for sins for ever. We are sanctified by the offering of the body of Jesus Christ once for all. We have boldness to enter into the holiest by the blood of Jesus. It is the blood of the covenant wherewith we are sanctified. Jesus, that He might sanctify the people with His own blood, suffered without the gate.
II. THE ATONEMENT. What controversies have raged round it! What a stumbling-block it is even now to many! Let us beware not only of endeavouring to explain the efficacy of what Christ has done and suffered for us beyond what the Scripture has authorised–this is a danger on one Side–but also let us beware of endeavouring to explain it away, and of confining His office as Redeemer of the world to His instruction, example, and government of the Church–this is danger on the other side. Both dangers are real ones. A great statesman once said in eloquent words of our own Church, Take the history of the Church of England out of the history of England, and the history of England becomes a chaos without order, without life, and without meaning. And may we not say with all reverence, Take the history of the death of Christ out of the history of the world, and the history of the world becomes a chaos without order, without life, and without meaning? We must cling to the fact that Christ is the Lamb of God, which taketh away the sin of the world, and that by the offering of the body of Jesus Christ once for all, there was made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. The fact of the Atonement is revealed, but how it is efficacious, or why it was necessary, we are nowhere fully told. Still, we are not to make it more mysterious by shutting our eyes to what is told us; and we must not forget that the doctrine does not stand alone. It should never be dissociated from the great truths of the Holy Trinity and the Incarnation. Take the doctrine of the Atonement in connection with these two central doctrines of the Christian faith, and then these three things follow, each of which is worthy of serious consideration:
1. He who bore our human nature, and wrought human acts, and died on the Cross for us was a Divine Person. Not, indeed, God alone; for as such, it has been truly said, He would never have been in the condition to offer, or to die; nor man alone, for then the worth of His offering would never have reached so far; but He was God and man in one person, and in this person performing all those acts; man, that He might obey and suffer and die; God, that He might add to every act of His obedience, His suffering, His death, an immeasurable worth, steeping in the glory of His Divine personality all of human that He wrought.
2. From the fact that He was God the Son, the Second Person in the Blessed Trinity, who is one with the Father, it follows that we must never, even in thought, imagine a discordance of will between the Father and the Son, nor so represent the Atonement as if there was a clashing of will within the Godhead. God was in Christ reconciling the world unto Himself, and God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. And what greater proof of love can be imagined than this?
3. In considering the doctrine of the Incarnation, we are to remember that it was not the death of a man which brought about such great results. He who died for us was the Second Adam, the Head of the redeemed humanity. If it is His Godhead which gives His offering its infinite worth, it is His position as the Second Adam which qualifies Him to represent us. It is often said that if you would win back to self-respect some poor despairing wretch who has fallen so low as to be utterly reckless, and lost to all sense of shame, you must begin by making him understand that there is some one who cares for him yet. And if we can learn at the foot of the Cross of Jesus Christ that though we are sinful and hardened, it may be, and despairing, yet, in spite of all, God loves us with that yearning, passionate love which led Him to give Himself for us, then I think that our hearts will be broken, and we shall yield to the power of that love which knows no rest, and can never tire until it has found those it died to win. (E. C. S. Gibson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. By the which will we are sanctified] Closing in with this so solemnly declared WILL of God, that there is no name given under heaven among men, by which we can be saved, but Jesus the Christ, we believe in him, find redemption in his blood, and are sanctified unto God through the sacrificial offering of his body.
1. Hence we see that the sovereign WILL of God is, that Jesus should be incarnated; that he should suffer and die, or, in the apostle’s words, taste death for every man; that all should believe on him, and be saved from their sins: for this is the WILL of God, our sanctification.
2. And as the apostle grounds this on the words of the psalm, we see that it is the WILL of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has prepared the Messiah to do his will, i.e. to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law, and that his sacrifice is that which shall last for ever.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the which will; that spoken of Psa 40:8, that will and command of God given to Christ, God-man, that he should once offer up his body a sacrifice for sin, which he willingly and heartily obeyed, Phi 2:8.
We are sanctified: sanctified is to be taken largely, for a communication to us of all the benefits of redemption, as pardon, reconciliation, absolution from punishment, renovation of Gods image, and such a discharge of sin at last, as never to be guilty of it more, perfection of grace in glory.
Through the offering; the volutarily and heartily yielding it up, and presenting the blood of it to the Father within the veil in heaven to atone him, according to his own command and will, without which it would not have been accepted by him, Luk 23:46; compare Joh 20:15,17,18; 19:28,30.
Of the body of Jesus once for all: it was that part of Christs person that was to die a sacrifice, and the blood of it that was to be shed for purchasing the remission of sins, as appears in the memorial of it, Luk 22:19,20; the very body of God-man, Act 20:28. The once offering of which was eternally available to take away sin from sinners, and perfect them to glory. So that Gods end being once reached in it, it is of perpetual virtue to apply its fruits to believing penitents, and needs not any repetition.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. ByGreek, “In.”So “in,” and “through,” occur in the samesentence, 1Pe 1:22, “Yehave purified your souls in obeying the truth throughthe Spirit.” Also, 1Pe 1:5,in the Greek. The “in (fulfilment of) which will”(compare the use of in, Eph1:6, “wherein [in which grace] He hath made us accepted, inthe Beloved”), expresses the originating cause; “THROUGHthe offering . . . of Christ,” the instrumental ormediatory cause. The whole work of redemption flows from “thewill” of God the Father, as the First Cause, who decreedredemption from before the foundation of the world. The “will”here (boulema) is His absolute sovereign will. His”good will” (eudokia) is a particular aspect of it.
are sanctifiedonce forall, and as our permanent state (so the Greek). It isthe finished work of Christ in having sanctified us (that is, havingtranslated us from a state of unholy alienation into a state ofconsecration to God, having “no more conscience of sin,”Heb 10:2) once for all andpermanently, not the process of gradual sanctification, which is herereferred to.
the body“prepared”for Him by the Father (Heb 10:5).As the atonement, or reconciliation, is by the blood of Christ (Le17:11), so our sanctification (consecration to God,holiness and eternal bliss) is by the body of Christ (Col1:22). ALFORD quotesthe Book of Common Prayer Communion Service, “that oursinful bodies may be made clean by His body, and our soulswashed through His most precious blood.”
once for all (Heb 7:27;Heb 9:12; Heb 9:26;Heb 9:28; Heb 10:12;Heb 10:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By the which will we are sanctified,…. That is, by the sacrifice of Christ, which was willingly offered up by himself, and was according to the will of God; it was his will of purpose that Christ should be crucified and slain; and it was his will of command, that he should lay down his life for his people; and it was grateful and well pleasing to him, that his soul should be made an offering for sin; and that for this reason, because hereby the people of God are sanctified, their sins are perfectly expiated, the full pardon of them is procured, their persons are completely justified from sin, and their consciences purged from it: even
through the offering of the body of Jesus Christ once for all; this is said, not to the exclusion of his soul; it designs his whole human nature, and that as in union with his divine person; and is particularly mentioned, in allusion to the legal sacrifices, the bodies of slain beasts, which were types of him, and with a reference to his Father’s preparation of a body for him, for this purpose, Heb 10:5. Moreover, his obedience to his Father’s will was chiefly seen in his body; this was offered upon the cross; and his blood, which atones for sin, and cleanses from it, was shed out of it: and this oblation was “once for all”; which gives it the preference to Levitical sacrifices; destroys the Socinian notion of Christ’s continual offering himself in heaven; and confutes the error of the Popish mass, or of the offering of Christ’s body in it.
Fuente: John Gill’s Exposition of the Entire Bible
We have been sanctified ( ). Periphrastic perfect passive indicative of , to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ’s offering of himself. “He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God” (Denney, The Death of Christ, p. 234).
Fuente: Robertson’s Word Pictures in the New Testament
By the which will [ ] . The will of God as fulfilled in Christ.
We are sanctified [] . Lit. we are having been sanctified; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (Heb 12:10).
Once for all [] . Const. with are sanctified. The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ ‘s one offering “perfected forever them that are sanctified” (ver. 14). This thought is elaborated in vers. 11 – 14.
Fuente: Vincent’s Word Studies in the New Testament
1) “By the which we are sanctified,” (en ho thelemati hegiasmenoi esmen) “By which will we exist, having been sanctified,” Joh 17:19; Heb 13:12; or set apart as individuals, by the indwelling of the Holy Spirit and as a church, empowered, and indwelt by the Holy Spirit since Pentecost, 1Jn 4:12; Rom 8:14-16; Luk 24:46-49; Joh 20:21; Act 1:8.
2) “Through the offering of the body of Christ,” (dia tes prosphoros tou somatos lesou christou) “Through the offering of the body of Christ,” the true sacrifice of which old testament sacrifices were types and shadows, dimly outlining that the true sacrifice was to be and do for fallen man and a world polluted in and by sin, Isa 53:4-6; Isa 53:11; Col 1:20-22; 1Pe 2:24; 1Pe 3:18.
3) “Once for all,” (ephapaks) “Once for all,” on behalf of all men and all times, Heb 9:12; Heb 9:26; Heb 9:28; Tit 2:14. In his death Jesus became the one sufficient, perfect, ‘and acceptable sacrifice of all time since the Garden of Eden that satisfied God the Father and the demands of the Law, Isa 55:10-12.
Fuente: Garner-Howes Baptist Commentary
10. By the which will, etc. After having accommodated to his subject David’s testimony, he now takes the occasion to turn some of the words to his own purpose, but more for the sake of ornament than of explanation. David professed, not so much in his own person as in that of Christ, that he was ready to do the will of God. This is to be extended to all the members of Christ; for Paul’s doctrine is general, when he says, “This is the will of God, even your sanctification, that every one of you abstain from uncleanness”. (1Th 4:3.) But as it was a supereminent example of obedience in Christ to offer himself to the death of the cross, and as it was for this especially that he put on the form of a servant, the Apostle says, that Christ by offering himself fulfilled the command of his Father, and that we have been thus sanctified. (166) When he adds, through the offering of the body, etc., he alludes to that part of the Psalm, where he says, “A body hast thou prepared for me,” at least as it is found in Greek. He thus intimates that Christ found in himself what could appease God, so that he had no need of external aids. For if the Levitical priests had a fit body, the sacrifices of beasts would have been superfluous. But Christ alone was sufficient, and was by himself capable of performing whatever God required.
(166) “Sanctified,” here, as in Heb 2:11, includes the idea of expiation; it is to be sanctified, or cleansed from guilt, rather than from pollution, because it is said to be by the offering of the body of Christ, which was especially an expiation for sins, as it appears from what follows; and the main object of the quotation afterwards made was to show that by his death remission of sins is obtained.
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By the which will,” or, by which will, is commonly taken to mean, “By the accomplishing of which will;” or ἐν̀ may be taken as in Heb 4:11, in the sense of κατὰ, “according to which will we are cleansed (that is, from guilt) through the offering of the body of Christ once made.”
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Will” here does not mean the act of willing, but the object of the will, that which God wills, approves and is pleased with, and is set in opposition to the legal sacrifices. And as there is a οἱ in many good copies after ἐσμὲν, some have rendered the verse thus, “By which will we are cleansed who are cleansed by the offering of the body of Christ once made.” Thus “the will,” or what pleased God, is first opposed to the sacrifices, and then identified with the offering of Christ’s body. — Ed
Fuente: Calvin’s Complete Commentary
(10) By the which will we are sanctified.Better, In which will we have been sanctified. In the last verse we read of that which Jesus establishedthe doing of the will of God. He did that will when He offered the sacrifice of His perfect obedienceobedience as far as death (Php. 2:8). In this will of God which He accomplished lies our sanctification, effected through the offering of the body of Jesus Christ once for all. In Heb. 9:14 the efficacy of the blood of Christ to cleanse the conscience is contrasted with the power of the offerings of the law to sanctify in regard to cleanness of the flesh: here the real sanctification is joined with the offering of the body of Jesus Christ. In the word body lies a reference to Heb. 10:8, where the body is looked on as the instrument of obedient service (comp. Rom. 12:1); but the word offering still preserves its sacrificial character, and contains an allusion to the presentation of the body of the slain victim. (Comp. Heb. 13:11). As this offering has been presented once for all (Heb. 7:27; Heb. 9:12), so once for all has the work of sanctification been achieved.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. By the which will The will, namely, of Heb 10:9, the will of the Father, with which the will of the Son identifies itself.
Body This may be a reference to the body of Heb 10:5, and then the incarnation is illustratively read by our author into that clause. We prefer to refer both this term and the phrase cometh into the world, to the incarnation.
Our apostle now completes his argumentative section with two reiterations, yet with variation, of his conclusion, to impress the sum total on the minds of his readers. Heb 10:11-18. The former of the two, comparing our High Priest with the Levitical, concludes with his triumphant and divine enthronement on high. The latter gives a description of his sanctifying work in the Church below, completing our full remission, and rendering further offering for sin forever unnecessary. The former leaves the Redeemer enthroned in heaven until the final consummation; the latter traces the events of his heavenly sway on earth, preparing that consummation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘By which will we have been sanctified through the offering of the body of Jesus Christ once for all.’
‘By which will.’ And thus it is by the will of God, as well as by His own will, that the body of Jesus the Messiah has been offered up, once for all, so that also by God’s will those whom He has chosen in eternity (Eph 1:4), and calls to Himself, might be ‘sanctified’ in Christ’s body. That is, that they might be set apart to Him, in union with Christ, being seen as perfect before Him (compare 1Co 1:30; 2Co 5:21), clothed in the righteousness and obedience and perfection of Christ. The idea of being ‘sanctified’ here is that they are made fully acceptable to God through participation in Christ’s once-for-all offering of Himself as the One Who was obedient in all things, a sanctification (a making holy, a separating in all things) the benefit of which continues to the present time.
‘We have been sanctified.’ Perfect tense, ‘have been and therefore are sanctified’. In God’s will they have been borne along (compare Joh 6:37-40; Eph 1:5; Eph 1:9; Eph 1:11) and made acceptable to a holy God religiously, being now seen as holy to God and pure before Him (see Heb 1:3). This is almost the priestly equivalent of being ‘justified’, which is a legal term signifying ‘accounted as righteous’ in the eyes of a judge. Both then result in continued sanctification (Heb 10:14).
‘Through the offering of the body of Jesus Christ once for all.’ The offering of the body of Jesus Christ, both representative Man (Jesus – Heb 2:9) and Messiah (Christ), the One Who always did the will of God, enables His obedience to be set to our account and be like a covering over us, enshrouding us in His purity and goodness, as it is applied to us through the sprinkling of His blood (Heb 13:12). We are sanctified by His Spirit resulting in obedience and the sprinkling of the blood of Jesus (1Pe 1:2)
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:10 . ] upon the ground of which will (more exactly: of which fulfilment of His will), and in conditioning connection with that will. What is meant is the will of God , of which the author has before spoken.
] we (Christians) have been sanctified (delivered from sins). correlative to the notions , Heb 10:1 , and , Heb 10:2 .
By the cannot be meant “the self-presentation of Christ in the heavenly Holy of Holies” (Kurtz), but only (comp. Heb 9:28 ) Christ’s death upon the cross on earth. For the indication of the former idea the expression would be altogether unsuitable. Comp. also Riehm, Lehrbegr. des Hebrerbr . p. 475 f.
] belongs to , not, as Oecumenius, Theophylact, Schlichting, Jac. Cappellus, Limborch, Stein, Bloomfield, Alford, and others conjoin, to , because otherwise the article must have been repeated.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all .
Ver. 10. By the which will ] That is, by the execution of which will, by the obedience of Christ to his heavenly Father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] In (the course of, the fulfilment of: not properly “by,” which belongs more to the below) which will (viz. the will and purpose of God towards us by Christ: the will which He came to fulfil. There is no real difference, or alternative to be chosen, as Ebrard maintains, between the will of God to redeem us by the sufferings and death of Christ, and the will of God as fulfilled by Christ’s obedience: the one includes the other: the latter was the condition of the former. Justiniani inclines to understand of the will of Christ , as expressed above: and so Calvin (quoting 1Th 4:3 , “Hc voluntas est Christi , sanctificatio vestra”), Schttgen, and Carpzov. But clearly this cannot be so) we have been sanctified (see on the word , and on the use of the present and past passive participles of it, note on ch. Heb 2:11 . Here the perfect part. is used, inasmuch as it is the finished work of Christ in its potentiality, not the process of it on us, which is spoken of: see Heb 10:14 , : which final completion is here indicated by the perfect part.) through the offering of the body (the reading would, besides losing the reference to the , introduce an inaccuracy into the typology. It is by the Blood of Christ that we are reconciled to God, but by the offering of His Body that we are made holy. The one concerns our acceptance as acquitted from sin; the other our perfection in holiness by union with Him and participation in His Spirit. Thus we distinguish the two in the Communion Service: “that our sinful bodies may be made clean by His Body, and our souls washed through His most precious Blood”) of Jesus Christ, once for all (it may seem doubtful to which belongs, whether to , or to . For the former, may be said, that the once-for-all-ness of the offering of Christ is often insisted on by our Writer, cf. ch. Heb 7:27 ; Heb 9:12 ; Heb 9:26 ; Heb 9:28 ; Heb 9:12 ; Heb 9:14 . Against it, that thus we should seem to require the article before . But this last is not needed, and no argument can be founded on its absence. Rather should we argue from the context, and say that the assertion is not mainly of our being sanctified once for all, though that does come in in Heb 10:14 as a consequence of the , but of our sanctification having taken place by means of a final efficacious sacrifice, which does not, as those legal ones did, need repeating. I should therefore be disposed to join with , with Syr., c., Thl. ( ), Schlichting, Jac. Cappell., Limborch, Stein, al., and against Bleek, Lnem., Hofm., Delitzsch, and most of the best Commentators).
Fuente: Henry Alford’s Greek Testament
Heb 10:10 . “in which will,” that is, in the will which Christ came to do (Heb 10:9 ), “we have been made fit for God’s presence and fellowship by means of the offering of the body of Jesus Christ once for all”. The will of God which the O.T. sacrifices could not accomplish was the “sanctification” of men, that is, the bringing of men into true fellowship with God. This will has been accomplished, we have been cleansed and introduced into God’s fellowship through the offering of the body of Christ. By the use of the word the writer shows that it was not a mere general obedience to the will of God he had in view, but the fulfilment of God’s will in the particular form of yielding Himself to a sacrificial death. His obedience in order to become an atoning sacrifice took a particular form, the form of “tasting death for every man”. [For a different view see Bruce in loc . and Gould’s N.T. Theol. , p. 169. On the other hand see Riehm and Macdonell’s Donellan Lectures , p. 49 59.] . , the offering of the body must of course be taken in connection with Heb 9:14 , and also with the defining words . is added in contrast to the note of inferiority attaching to the O.T. sacrifices, as given in Heb 10:1 , their need of continual renewal.
Fuente: The Expositors Greek Testament by Robertson
By = In, as Heb 10:3.
are = have been.
through. Greek. dia. App-104. Heb 10:1.
Jesus Christ. App-98.
once for all. Greek. ephapax. See Heb 7:27.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] In (the course of, the fulfilment of: not properly by, which belongs more to the below) which will (viz. the will and purpose of God towards us by Christ: the will which He came to fulfil. There is no real difference, or alternative to be chosen, as Ebrard maintains, between the will of God to redeem us by the sufferings and death of Christ, and the will of God as fulfilled by Christs obedience: the one includes the other: the latter was the condition of the former. Justiniani inclines to understand of the will of Christ, as expressed above: and so Calvin (quoting 1Th 4:3, Hc voluntas est Christi, sanctificatio vestra), Schttgen, and Carpzov. But clearly this cannot be so) we have been sanctified (see on the word , and on the use of the present and past passive participles of it, note on ch. Heb 2:11. Here the perfect part. is used, inasmuch as it is the finished work of Christ in its potentiality, not the process of it on us, which is spoken of: see Heb 10:14, : which final completion is here indicated by the perfect part.) through the offering of the body (the reading would, besides losing the reference to the , introduce an inaccuracy into the typology. It is by the Blood of Christ that we are reconciled to God, but by the offering of His Body that we are made holy. The one concerns our acceptance as acquitted from sin; the other our perfection in holiness by union with Him and participation in His Spirit. Thus we distinguish the two in the Communion Service: that our sinful bodies may be made clean by His Body, and our souls washed through His most precious Blood) of Jesus Christ, once for all (it may seem doubtful to which belongs, whether to , or to . For the former, may be said, that the once-for-all-ness of the offering of Christ is often insisted on by our Writer, cf. ch. Heb 7:27; Heb 9:12; Heb 9:26; Heb 9:28; Heb 9:12; Heb 9:14. Against it, that thus we should seem to require the article before . But this last is not needed, and no argument can be founded on its absence. Rather should we argue from the context, and say that the assertion is not mainly of our being sanctified once for all, though that does come in in Heb 10:14 as a consequence of the , but of our sanctification having taken place by means of a final efficacious sacrifice, which does not, as those legal ones did, need repeating. I should therefore be disposed to join with , with Syr., c., Thl. ( ), Schlichting, Jac. Cappell., Limborch, Stein, al., and against Bleek, Lnem., Hofm., Delitzsch, and most of the best Commentators).
Fuente: The Greek Testament
Heb 10:10. ) in or by which will of GOD, which has been accomplished and fully satisfied by Christ and His sacrifice. Does not this well deserve to be called a satisfaction or atonement?-, sanctified) The same word occurs, Heb 10:14; Heb 10:29, ch. Heb 13:12, Heb 2:11.-, of the body) Heb 10:5.
Fuente: Gnomon of the New Testament
we: Heb 2:11, Heb 13:12, Zec 13:1, Joh 17:19, Joh 19:34, 1Co 1:30, 1Co 6:11, 1Jo 5:6
the offering: Heb 10:5, Heb 10:12, Heb 10:14, Heb 10:20, Heb 9:12, Heb 9:26, Heb 9:28
Reciprocal: Exo 40:13 – anoint him Lev 4:20 – an atonement Lev 9:2 – a young Lev 15:14 – General Lev 16:14 – General Lev 23:12 – General Lev 23:28 – General Num 28:11 – two young Num 29:2 – General Job 42:8 – seven bullocks Isa 53:5 – But he was Zec 3:9 – remove Act 26:18 – sanctified Rom 7:4 – the body Rom 8:34 – It is Christ 1Co 1:2 – sanctified Gal 1:4 – gave Eph 5:2 – as Eph 5:26 – he Col 1:22 – the body Heb 9:23 – the heavenly Heb 9:25 – offer Heb 10:7 – Lo
Fuente: The Treasury of Scripture Knowledge
ATONEMENT THROUGH THE CROSS
In which will we have been sanctified through the offering of the Body of Jesus Christ once for all.
Heb 10:10 (R.V.m.)
There are three points in connection with the Scriptural representation of the doctrine of the Atonement which must be kept constantly in mind.
I. The Atonement is the work of the whole Trinity, and the sacrifice of the Cross is offered to the whole Trinity. God, writes St. Paul to his Greek converts, was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses. There can surely be no place in Christian theology for what really postulates division of sentiment in the mind of the Divine Unity. We dare not think of the Son as more compassionate than the Father, or of the Father as more moved by indignation than the Son.
II. He Who is perfect God was manifested as perfect Man.In Him all humanity was gathered togethera consummation possible through His birth of the Virgin Mary. Accordingly it may be said that in a sense humanity suffered in His sufferings and was crucified upon His Cross. Though we cannot exclude the vicarious element, yet the view which gives exclusive force to that element falls short even of that measure of the truth to which our intellectual and spiritual faculties may attain. It fails to take into sufficient account the dominant significance of the Incarnation. Without controversy great is the mystery of godliness; He Who was manifested in the flesh. The Divine Word took upon Himself our nature in its totality. His life was the summing up of all creation in one fitly prepared Body. He did not therefore merely occupy our position. The solidarity of life which had for a while been mans curse was by the infinite love transfigured into an eternal blessing.
III. There is the power of Christs perfect obedience.Lo! I am come to do Thy will. He offers a ministry of absolute righteousness. Throughout His life He was untainted with sin. Neither the ordinary temptations of weak and erring men, nor those special spiritual trials which His supreme calling brought with itthose trials which came to Him first of all during the forty days in the wilderness, but which we are told were suspended, not abandonedwere able to impair the infinite value of that oblation. Which if you convicteth Me of sin? is His own challenge. One that hath been in all points tempted like as we are, yet without sin, is the witness of this Epistle. There is no denial implied of growth and development; neither does reverence require that we should weaken the power and meaning of those experiences which He endured.
Rev. the Hon. W. E. Bowen.
Illustration
Some may remember the splendid lines of John Newton, one of the religious poets of the eighteenth century, who after being employed in the African slave trade and given over to profligacy, was in time brought to a sense of the depth of his sinfulness. In them he describesthe simplicity and sincerity of the lines bear witness to their autobiographical characterhow the conception of the self-sacrifice of Christ as offered for him personally had sobered and changed him.
In evil long I took delight,
Unawed by shame or fear,
Till a new object struck my sight,
And stopped my wild career.
I saw One hanging on a Tree
In agonies and blood
Who fixd His languid eyes on Me
As near His Cross I stood.
Sure never till my latest breath
Can I forget that look;
It seemd to charge me with his death,
Though not a word He spoke;
My conscience felt and ownd the guilt,
And plungd me in despair;
I saw my sins His Blood had spilt,
And helpd to nail Him there.
Alas! I knew not what I did!
But now my tears are vain:
Where shall my trembling soul be hid?
For I the Lord have slain!
A second look He gave, which said,
I freely all forgive;
This Blood is for thy ransom paid;
I die that thou mayst live.
Thus while His death my sin displays
In all its blackest hue,
Such is the mystery of grace,
It seals my pardon too.
With pleasing grief and mournful joy,
My spirit now is filld,
That I should such a life destroy,
Yet live by Him I killd.
Fuente: Church Pulpit Commentary
Heb 10:10. By the which will means that by the second will or system of salvation, we are sanctified (or consecrated) through the body of Christ, (not that of animals).
Fuente: Combined Bible Commentary
Heb 10:10. In which will, and in the accomplishment of it, we have been and are sanctifiedfreed from the guilt of sin (and so we are said to be sanctified in Christ Jesus, 1Co 1:2) and made morally fit for Gods serviceby the offering of the body of Christ, which Thou hast prepared for me, once for all.