17<\/strong>. will I remember no more<\/em> ] This oblivion of sin is illustrated by many strong metaphors in Isa 44:22<\/span>; Isa 38:17<\/span>; Jer 50:20<\/span>; Psa 103:12<\/span>; Mic 7:19<\/span>, &c.<\/p>\n God covenanteth to give not only sanctification, but justification to his believing Israel, so as their sins shall be remitted, and God will solemnly absolve them from the punishment they merit; see Heb 8:12<\/span>; promised, Jer 31:34<\/span>. In which proof, though there be no express mention of the sacrifice of Christ, yet is it implied, for it is urged by the Spirit to that purpose; and in other scriptures, speaking of the same thing here promised, it is expressed, as hath been shown, Heb 8:6<\/span>, {compare Isa 53:1-12<\/span>} that the death of Christ confirms this covenant, of which he is Mediator, and secures remission of sin for ever to the duly qualified subject for it. <\/P> <\/p>\n And their sins and iniquities will I remember no more.<\/strong><\/p>\n [See comments on Heb 8:10]<\/span>. The words are cited to a different purpose here than there; the principal thing for which they are cited here, is to observe God’s promise of non-remembrance of sin; which is no other than remission of sin, and which is not consistent with legal sacrifices, in which there is a remembrance of sin every year, Heb 10:3<\/span> and consequently, since this new covenant has taken place, legal sacrifices must be abolished, as the apostle argues in the next verse. In one of Beza’s copies are inserted, at the, beginning of this verse, these words, “then he said”, which seem necessary to answer to the last clause of Heb 10:15<\/span>.<\/p>\n Here again the writer adds “their iniquities” ( <\/SPAN><\/span>) to “sins” of 8:12<\/span> and reads <\/SPAN><\/span> (first future passive) with <\/SPAN><\/span> rather than <\/SPAN><\/span> (first aorist passive subjunctive) of 8:12<\/span> (the more common idiom). It is uncertain also whether the writer means verse 17<\/span> to be the principal clause with Heb 10:15<\/span>; Heb 10:16<\/span> as subordinate or the whole quotation to be subordinate to <\/SPAN><\/span> of verse 15<\/span> with anacoluthon in verse 18<\/span>. At any rate verse 17<\/span> in the quotation does not follow immediately after verse 16<\/span> as one can see in 8:10-12<\/span> (skipping part of 8:10<\/span> and all of 8:11<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “And their sins and iniquities,”<\/strong> (kai ton hamerton auton kai ton anomion auton) “And the sins and iniquities of their former charge; They are put away, put behind, or buried, to be turned to or dug up and confronted no more, by those who turn to God, Isa 38:17<\/span>; Isa 44:22<\/span>.<\/p>\n 2) “Will I remember no more,”<\/strong> (ou me mensthesomoi eti) “Of my own accord I will not remember by any means; Will not hold in account against them any more. This does not mean that God has less recall or knowledge of one’s former sins than the one who is pardoned, but that such sins are not to be paid twice, Psa 32:1-2<\/span>; Psa 103:12<\/span>; Mic 7:18-19<\/span>, both by the Lord and the one who repents and trusts in Jesus.<\/p>\n (17) Every reader must feel that as these verses stand in the Authorised version the sense is imperfect. The words after He hath said before (Heb. 10:15<\/span>) imply then He saith, or similar words, at some point in the verses which follow. Our translators did not attempt to complete the sense; for the marginal note (some copies have, Then he saith, And their<\/em>) found in ordinary editions was added at a later date.[12] By many commentators it is believed that the words saith the Lord (Heb. 10:16<\/span>) are intended as the completion of the sentence, so that no supplement is needed. This is, we think, very improbable. As it is the last part of the quotation that is taken up here, it is at the beginning of this verse that the explanatory words must come in: Then He saith, <\/em>And their sins and their iniquities will I remember no more. This we have seen to be the crowning promise of the new covenant of which Jesus is the Mediator. When these words were first quoted (Heb. 8:12<\/span>), some important points in the argument were still untouched. Now the firm basis of the promise has been shown, for the covenant has been ratified by the death of Christ, and the blessings He has won for men are eternal (Heb. 9:15<\/span>; Heb. 9:12<\/span>).<\/p>\n [12] From Dr. Scriveners Cambridge Paragraph Bible<\/em> (p. xxxii.) we learn that the note was added by Dr. Paris in the Cambridge Bible of 1762. Dr. Scrivener adds: probably from the Philoxenian Syriac version, then just becoming know.<\/p>\n 17<\/strong>. <\/strong> Will I remember no more<\/strong> Implying that an atonement is made never needing to be repeated; that a potential, perfect salvation is conditionally wrought out for every man; and that the justification is complete, needing no new sacrifice to give it perfection. There is, as said next verse, no more offering for sin<\/strong>, because the efficacy of the one offering <\/strong> made is perpetual and ever availing.<\/p>\n The argument is now closed. By Christ’s atonement the old ritual is superseded. A new and more glorious dispensation is inaugurated. Nothing now remains but an unfolding of the awful consequences of apostatizing from that dispensation, and the glory of an adhering faith. This unfolding occupies the remainder of the epistle.<\/p>\n Heb 10:17<\/span><\/em><\/strong>. <\/strong>And their sins, <\/em><\/strong>&c.<\/strong> He then adds, And their sins, <\/em>&c. So it is read in some copies. There is an ellipsis in the sentence, as it stands in our Bibles, which implies the former words. <\/p>\n Heb 10:17<\/span> . The at the beginning of the verse is held by Bhme and Kuinoel to be a further particle of citation on the part of the author; while Hofmann will have it translated by “also.” Better, however, because more naturally and simply, is it taken as a constituent part of the Scripture citation.<\/p>\n 17 And their sins and iniquities will I remember no more. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 17. Will I remember no more<\/strong> ] Therefore there needs not any repetition of a sacrifice for sin in the New Testament. <\/p>\n 17<\/strong> .] Now comes the apodosis of the , then, . . ., and . . ., ch. Heb 8:10-11<\/span> , being omitted (see below), he further says: and their sins and their transgressions will I remember no more<\/strong> (it has been generally held since Beza and Camerarius, that the apodosis is introduced by , all that follows belonging to it. The reason for this, alleged by the later Commentators, is, the harshness of understanding , or the like, inserted in some unimportant mss. at the beginning of Heb 10:17<\/span> , as inconsistent with the concinnity of our Writer’s style. But as against this objection, may fairly be alleged the still greater harshness of breaking from its qualifying , and the improbability that the words , which occur in the passage cited, should be taken by the Writer as his own. But still more cogent reasons for making the apodosis begin at Heb 10:17 are, 1. that there the ends, not at : there a hiatus in the citation occurs, and the Writer first passes on to that which is said after: 2. that Heb 10:17 itself carries the whole burden of the citation with it. This is the object of the citation, to prove that there needs no more sacrifice for sins. And the previous portion of it is adduced to shew that this, . . . . . , does form an integral part of the prophecy of the introduction of the new and spiritual covenant. So that both construction and sense are troubled by the modern idea of breaking at . With regard to any supposed harshness in the ellipsis at Heb 10:17<\/span> , I may remark that our Writer frequently uses in a kindred sense, as adducing new quotations: see ch. Heb 1:5<\/span> ; Heb 2:13 bis; Heb 4:5<\/span> ; Heb 10:30<\/span> . The break at Heb 10:17 is adopted by several cursive mss. (see Scholz), by Primasius, Clarius, Zeger, Schlichting, Estius, Jac. Cappellus, Grotius, Limborch, Carpzov, Heinrichs, Stuart, al.: the other, at , by Beza, Camer., al., and almost all the recent Commentators).<\/p>\n iniquities. Greek. anomia. App-128. <\/p>\n no more = by no means (Greek. ou me. App-105) any more (Greek. eti). <\/p>\n 17.] Now comes the apodosis of the , then,- …, and …, ch. Heb 8:10-11, being omitted (see below), he further says: and their sins and their transgressions will I remember no more (it has been generally held since Beza and Camerarius, that the apodosis is introduced by , all that follows belonging to it. The reason for this, alleged by the later Commentators, is, the harshness of understanding , or the like, inserted in some unimportant mss. at the beginning of Heb 10:17, as inconsistent with the concinnity of our Writers style. But as against this objection, may fairly be alleged the still greater harshness of breaking from its qualifying , and the improbability that the words , which occur in the passage cited, should be taken by the Writer as his own. But still more cogent reasons for making the apodosis begin at Heb 10:17 are, 1. that there the ends, not at : there a hiatus in the citation occurs, and the Writer first passes on to that which is said after: 2. that Heb 10:17 itself carries the whole burden of the citation with it. This is the object of the citation, to prove that there needs no more sacrifice for sins. And the previous portion of it is adduced to shew that this, . . . . . , does form an integral part of the prophecy of the introduction of the new and spiritual covenant. So that both construction and sense are troubled by the modern idea of breaking at . With regard to any supposed harshness in the ellipsis at Heb 10:17, I may remark that our Writer frequently uses in a kindred sense, as adducing new quotations: see ch. Heb 1:5; Heb 2:13 bis; Heb 4:5; Heb 10:30. The break at Heb 10:17 is adopted by several cursive mss. (see Scholz), by Primasius, Clarius, Zeger, Schlichting, Estius, Jac. Cappellus, Grotius, Limborch, Carpzov, Heinrichs, Stuart, al.: the other, at , by Beza, Camer., al., and almost all the recent Commentators).<\/p>\n sins Sin. <\/p>\n (See Scofield “Rom 3:23”). <\/p>\n And: Some copies have, Then he said, And their, etc. Heb 10:17 <\/p>\n Reciprocal: Psa 119:16 – delight Isa 43:25 – will not Jer 31:31 – I Jer 31:34 – for I Jer 50:20 – the iniquity Eze 29:16 – bringeth Mat 22:37 – General Eph 1:7 – the forgiveness Heb 8:8 – the days Heb 8:10 – this is Heb 8:12 – General Heb 10:2 – once<\/p>\n 10:17 And their sins and iniquities will I remember {f} no more.<\/p>\n (f) Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?<\/p>\n And their sins and iniquities will I remember no more. 17. will I remember no more ] This oblivion of sin is illustrated by many strong metaphors in Isa 44:22; Isa 38:17; Jer 50:20; Psa 103:12; Mic 7:19, &c. Fuente: The Cambridge Bible for Schools and Colleges God covenanteth to give not only sanctification, but … Continue reading “Exegetical and Hermeneutical Commentary of Hebrews 10:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30074","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30074","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30074"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30074\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30074"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30074"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30074"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"