Exegetical and Hermeneutical Commentary of Hebrews 10:18
Now where remission of these [is,] there [is] no more offering for sin.
18. there is no more offering for sin ] Since the object of all sacrifices is the purging of the soul from guilt, sacrifices are no longer needed when sins have been annulled (Heb 9:26). Those words form the triumphant close of the argument. To revert to Judaism, to offer sacrifices, meant henceforth faithlessness as regards Christ’s finished work. And if sacrifices were henceforth abolished there was obviously an end of the Aaronic Priesthood, and therewith of the whole Old Covenant. The shadow had now been superseded by the substance, the sketch by the reality. And thus the writer has at last made good his opening words, that “at this end of the days God had revealed Himself to us by His Son,” and that the New Covenant thus revealed was superior to the First, alike in its Agent (Heb 7:1-25), its Priesthood (Heb 7:25 to Heb 9:12), its Tabernacle, and its sacrificial ordinances (Heb 9:13 to Heb 10:18).
Fuente: The Cambridge Bible for Schools and Colleges
Now where remission of these is – Remission or forgiveness of sins; that is, of the sins mentioned in the previous verse.
There is no more offering for sin – If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensation under the Messiah, sin would be entirely cancelled. There would be one great and all-sufficient sacrifice, and when there was faith in that offering, sin would be absolutely forgiven. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference between the new covenant and the old. In the one, sacrifices were offered every day; in the other, the sacrifice once made was final and complete; in the one case, there was no such forgiveness but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so complete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Now where remission of these is] In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin.
“If,” says Dr. Macknight, “after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, Heb 10:14, the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, Heb 9:25; Heb 9:26, that if Christ offered himself often, he must often have suffered since the foundation of the world.” Let him disprove this who can.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Spirit having cleared his assumption before, now concludes; Whereas perfect forgiveness of sins is from Gods grace, by the one sacrifice of his Son once offered, acquired and effected for penitent believers for ever, as the promise voucheth, Jer 31:34; For he will in no wise remember their sins, but will forgive them for ever; therefore there needs no repetition of that sacrifice again, or of any other for sin. But the Hebrews had the highest reason now to desert the legal sacrifices, and to rest upon and to cleave to his alone, any being, use, or consistency of such, after the effect of Christs one sacrifice, being vain; for all being completed in his, it is but just theirs should cease from them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. where remission of these isasthere is under the Gospel covenant (Heb10:17). “Here ends the finale (Heb10:1-18) of the great tripartite arrangement (Heb 7:1-25;Heb 7:26-9; Heb 9:13-10)of the middle portion of the Epistle. Its great theme was Christ aHigh Priest for ever after the order of Melchisedec. What it is to bea high priest after the order of Melchisedec is set forth, Heb7:1-25, as contrasted with the Aaronic order. That Christ,however, as High Priest, is Aaron’s antitype in the true holy place,by virtue of His self-sacrifice here on earth, and Mediator of abetter covenant, whose essential character the old only typified, welearn, Heb 7:26-9:12.And that Christ’s self-sacrifice, offered through the Eternal Spirit,is of everlasting power, as contrasted with the unavailing cycle oflegal offerings, is established in the third part, Heb9:13-10:18; the first half of this last portion [Heb9:13-28], showing that both our present possession of salvation,and our future completion of it, are as certain to us as that He iswith God, ruling as a Priest and reigning as a King, once more toappear, no more as a bearer of our sins, but in glory as a Judge. Thesecond half, Heb 10:1-18,reiterating the main position of the whole, the High Priesthood ofChrist, grounded on His offering of Himselfits kingly characterits eternal accomplishment of its end, confirmed by Psalms 40 and 110and Jeremiah 31″ [DELITZSCHin ALFORD].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now where remission of these is,…. That is, of these sins; and that there is remission of them, is evident from this promise of the covenant, just now produced; from God’s gracious proclamation of it; from the shedding of Christ’s blood for it; from his exaltation at the Father’s right hand to give it; from the Gospel declaration of it; and from the several instances of persons favoured with it:
there is no more offering for sin; there may be other offerings, as of praise and thanksgiving, but none for sin; “there is no need”, as the Syriac version; or there is not required, as the Arabic version; there is no need of the reiteration of Christ’s sacrifice, nor will he be offered up any more, nor of the repetition of legal sacrifices, nor ought they to continue any longer. The Jews themselves say w, that
“in the time to come (i.e. in the times of the Messiah) all offerings shall cease, but the sacrifice of praise.”
And one of their writers says x, when
“the King Messiah, the son of David, shall reign, there will be no need of , “an atonement”, nor of deliverance, or prosperity, for all these things will be had;”
w Vajikra Rabba, sect. 9. fol. 153. 1. x R. Abendana Not. in Miclol Yophi in Psal. lxxii. 20.
Fuente: John Gill’s Exposition of the Entire Bible
There is no more offering for sin ( ). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18). As Jeremiah had prophesied, there is actually remission (, removal) of sins. Repetition of the sacrifice is needless.
Fuente: Robertson’s Word Pictures in the New Testament
There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jer. complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now where remission of these is,” (hopou de aphesis touton) “Now where remission of these (sins and iniquities) exists,” where forgiveness or pardon has been granted, and the righteousness of faith imputed, to all who have believed.
2) “There is no more offering for sins,” (ouketi prosphora peri hamartias) “There is (exists) no longer an offering concerning sin,” nor even a further need for it. When the one offering for sin has been once received, by any person with an heart of faith, he is saved, redeemed, or born again, has a new (Divine) nature; he becomes and remains a child of God forever; nobody is ever saved from hell a second time, Act 4:12; Joh 5:24; Joh 8:24; Ga 126; Rom 6:23.
Fuente: Garner-Howes Baptist Commentary
(18) Now where.Bather, But where remission (or forgiveness, see Heb. 9:22) of these is, there is no longer offering for sin. Here the argument reaches its triumphant close.
At this point we enter on the last great division of the Epistle (Heb. 10:19 to Heb. 13:25), which is occupied with earnest exhortation, encouragement to perseverance alternating with solemn warning against apostasy. The first section of this main division extends to the end of this chapter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Now where remission of these is, there is no more offering for sin.’
And all this being so no further offerings for sin will be required. For once sins are remitted, removed and sent away, there is no more an offering for sin. All offerings for sin have become redundant.
The inference behind all this is that once Christ’s work has been wrought in a man or woman the problem of their sin as a barrier or as a condemnation is dealt with for ever as far as God is concerned. It will nevermore be accounted to them. Thus no more sacrifices and offerings are required. What will be required of them is their obedience as children to their Father. And if that obedience fails there will be chastisement but never condemnation (Heb 12:5-13; Rom 8:1).
But the further inference is that now remission of all sins is available in Christ, there is nowhere else to turn in order to obtain remission of sins.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:18. Now where remission of these is, The inference here drawn depends upon the preceding words cited from the prophet. See Jer 31:33-34. The apostle quotes here only what was necessary to his purpose, in order to make good his inference; that where there is forgiveness of iniquity, and a promise for the faithful not to remember sins any more, there can be no occasion for any further oblation for sins.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:18 . ] is not a neuter (Bhme: “ut, quicquid esset peccati, in universum designaretur”), but feminine , inasmuch as it refers back to and , Heb 10:17 .
] sc . , there expiatory sacrifice no longer takes place, sc . because in connection with such a state it has become unnecessary.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
18 Now where remission of these is, there is no more offering for sin.
Ver. 18. Where remission of sin is ] viz. An impletory remission, as now in the New Testament, not a promissory, as under the Old.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] But (or, ‘now:’ it is the ‘but’ of the demonstration, referring to a well-known axiomatic fact as contrasting with the contrary hypothesis) where there is remission of these, there is no longer offering concerning sin .
“Here ends the finale ( Heb 10:1-18 ) of the great tripartite arrangement (Heb 7:1-25 ; Heb 7:26 to Heb 9:12 ; Heb 9:13 to Heb 10:18 ) of the middle portion of the Epistle. ‘Christ a High Priest for ever after the order of Melchisedek,’ this was its great theme, now brought to a conclusion. That the Priesthood of Christ, as Melchisedekite, is as high above the Levitical as God’s heaven is above the earth, that Christ, with His One High-priestly self-sacrifice, has accomplished that which the Levitical priesthood with its sacrifices was unable to accomplish, that henceforth, both our present possession of salvation, and our future completion of salvation, are as certain to us as that He is with God, ruling as a priest and reigning as a king, once more to appear, no more as a bearer of our sins, but in glory as a Judge; these are the three great fundamental thoughts, now brought to their full development. What it is, to be a High Priest after the order of Melchisedek and not of Aaron, is set forth, ch. Heb 7:1-25 . That Christ however as High Priest is Aaron’s antitype, ruling in the true holy place by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old covenant only shadowed forth and typified, we learn, Heb 7:26 to Heb 9:12 . And that the self-sacrifice of Christ, offered through the eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb 9:13 to Heb 10:18 ; the second half of this portion, Heb 10:1-18 , being devoted to a reiterated and conclusive treatment of the main position of the whole, the High-priesthood of Christ, grounded on His offering of Himself, its Kingly character, its eternal accomplishment of its end, confirmed by Psa 40 , Psa 110 , Jer 31 ” Delitzsch.
Fuente: Henry Alford’s Greek Testament
no more = no longer. Greek. ouketi. The argument of the Priesthood of Christ, begun in Heb 5:1, here triumphantly concluded.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] But (or, now: it is the but of the demonstration, referring to a well-known axiomatic fact as contrasting with the contrary hypothesis) where there is remission of these, there is no longer offering concerning sin.
Here ends the finale (Heb 10:1-18) of the great tripartite arrangement (Heb 7:1-25; Heb 7:26 to Heb 9:12; Heb 9:13 to Heb 10:18) of the middle portion of the Epistle. Christ a High Priest for ever after the order of Melchisedek, this was its great theme, now brought to a conclusion. That the Priesthood of Christ, as Melchisedekite, is as high above the Levitical as Gods heaven is above the earth,-that Christ, with His One High-priestly self-sacrifice, has accomplished that which the Levitical priesthood with its sacrifices was unable to accomplish,-that henceforth, both our present possession of salvation, and our future completion of salvation, are as certain to us as that He is with God, ruling as a priest and reigning as a king, once more to appear, no more as a bearer of our sins, but in glory as a Judge;-these are the three great fundamental thoughts, now brought to their full development. What it is, to be a High Priest after the order of Melchisedek and not of Aaron, is set forth, ch. Heb 7:1-25. That Christ however as High Priest is Aarons antitype, ruling in the true holy place by virtue of His self-sacrifice here on earth,-and Mediator of a better covenant, whose essential character the old covenant only shadowed forth and typified, we learn, Heb 7:26 to Heb 9:12. And that the self-sacrifice of Christ, offered through the eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb 9:13 to Heb 10:18; the second half of this portion, Heb 10:1-18, being devoted to a reiterated and conclusive treatment of the main position of the whole,-the High-priesthood of Christ, grounded on His offering of Himself,-its Kingly character, its eternal accomplishment of its end, confirmed by Psalms 40, Psalms 110, Jeremiah 31 Delitzsch.
Fuente: The Greek Testament
Heb 10:18. , forgiveness) This is evident from Heb 10:17.
Fuente: Gnomon of the New Testament
offering
Sacrifice, Summary”
(1) The first intimation of sacrifice is Gen 3:21 the “coats of skins” having obviously come from slain animals. The first clear instance of sacrifice is Gen 4:4 explained in Heb 11:4. Abel’s righteousness was the result of his sacrifice, not of his character.
(2) Before the giving of the law the head of the family was the family priest. By the law an order of priests was established who alone could offer sacrifices. Those sacrifices were “shadows,” types, expressing variously the guilt and need of the offerer in reference to God, and all pointing to Christ and fulfilled in Him.
(3) As foreshadowed by the types and explained by the N.T., the sacrifice of Christ is
penal Gal 3:13; 2Co 5:21
substitutional Lev 1:4; Isa 53:5; Isa 53:6; 2Co 5:21; 1Pe 2:24
voluntary Gen 22:9; Joh 10:18
redemptive Gal 3:13; Eph 1:7; 1Co 6:20
propitiatory Rom 3:25
reconciling 2Co 5:18; 2Co 5:19; Col 1:21; Col 1:22
efficacious Joh 12:32; Joh 12:33; Rom 5:9; Rom 5:10; 2Co 5:21; Eph 2:13; Heb 9:11; Heb 9:12; Heb 9:26; Heb 10:10-17; 1Jn 1:7; Rev 1:5
and revelatory Joh 3:16; 1Jn 4:9; 1Jn 4:10.
sin Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
Heb 10:2, Heb 10:14
Reciprocal: Gen 3:24 – to keep Jer 31:34 – for I Jer 50:20 – the iniquity Eph 1:7 – the forgiveness
Fuente: The Treasury of Scripture Knowledge
Heb 10:18. See the comments at verse 3.
Fuente: Combined Bible Commentary
Heb 10:18. And plainly where there is forgiveness of these, there is no need of further atonement; and the sacrifices of the Law which were instituted to meet and deepen mans sense of a need they could not satisfy, and which secured at best outward forgiveness only, are for ever done away.
Here ends the threefold central argument of the Epistle, that Christ is a Priest after the order of Melchisedec, not of Aaron, Heb 7:1-25; that He is the Mediator of a better covenant, Heb 7:26 to Heb 9:12; and that His sacrifice is of everlasting efficacy and is fittingly followed by His kingdom, Heb 9:13 to Heb 10:18 : the first eighteen verses of chapter 10 being devoted to a repetition of the main positions and to the confirmation of them from the Old Testament.
Fuente: A Popular Commentary on the New Testament
10:18 Now where remission of these [is, there is] no more offering for {g} sin.
(g) He said well, for sin: for there remains another offering, that is, of thanksgiving.