Hebrews 10:1-17 with Matthew Henry Commentary

Hebrews 10:1-17

King James Version (KJV)

10 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

3 But in those sacrifices there is a remembrance again made of sins every year.

4 For it is not possible that the blood of bulls and of goats should take away sins.

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

13 From henceforth expecting till his enemies be made his footstool.

14 For by one offering he hath perfected for ever them that are sanctified.

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.

~*~

Matthew Henry's Commentary
Verses 1-17

Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As,

I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance.

II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on.

III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, Heb. 10:1, 2. Could they have satisfied the demands of justice, and made reconciliation for iniquity,—could they have purified and pacified conscience,—then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.

IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, Heb. 10:4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner’s room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner’s stead: Christ did so.

V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Ps. 40:6, 7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,

I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, Heb. 10:7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent’s head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature—“My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it,” Ps. 40:6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, Heb. 10:7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: “Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies.” This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, Heb. 10:10. Observe, (1.) What is the fountain of all that Christ has done for his people—the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us—by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.

V. From the perfect efficacy of the priesthood of Christ (Heb. 10:14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.

VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, Heb. 10:12, 13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted—to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour—not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people’s good. 3. How he enjoys this honour—with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father’s will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Ps. 110:1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ’s enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (Heb. 10:15): Whereof the Holy Ghost is a witness. The passage is cited from Jer. 31:31; in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, Heb. 10:16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (Heb. 10:17), which will alone show the riches of divine grace, and the sufficiency of Christ’s satisfaction, that it needs not be repeated, Heb. 10:18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.

Hebrews Chapter 4 Notes:

Chapter 3 Notes Found Here

I must admit, this study of Hebrews is the most challenging Bible Study I have done in a long time. Hebrews is definitely tough meat to chew on.

The theme of the rest of God is continued heavily into chapter 4. The broad point, as stated by Scofield in summary of v 1-8, is "there is a better rest for the believer, of which God's creation-rest is the type." Type being example, or even "a shadow of things to come" (Colossians 2:17). In my Holman Commentary he writes: "Wherever rest appears in 3:1-4:11, it refers to an experience of salvation we enter by faith in Jesus Christ. The writer of Hebrews makes this interpretation clear when he insists on the necessity of faith in the gospel the readers had received (v2). This faith demands a dependence on God's work instead of on our own works (v10)... Some [commentators] explain est as a lifetime experience of unbroken fellowship with God."

It is intriguing, although given the meaning understandable, that the Israelites did not partake in this rest. Without faith, that is to say without partaking in the salvation gift of the Lord through the sacrifice of the Lamb of God, the ONLY blood that could take away sin, there is no rest. V 7-8 speak of the Lord promising another day in which that faith would come.

Scofield notes in summary of v 9-13: "The believer rests in a perfect work of redemption, as God rested from a perfect work of creation." V 9-10 explain that better rest: "There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from His." When we become partakers of the salvation of the Lord, we cease in striving in sin and dead works and we take on the robe of Christ. No longer are we striving in our own power, but in His power and work. This is our sabbath rest, found in Christ, and in His salvation. In Matthew 11:28 the Lord says "Come unto me, all ye that labour and are heavy laden, and I will give you rest." He wasn't speaking of physical rest, something that WE can achieve, but something He gives us when we are down and dejected in spirit. I daresay, the peace which passeth understanding is indeed the rest of the Lord.

"The believer is kept in perfect rest by mercy and grace, through the Son of God," Scofield goes on to say on v 14-16. We have one High Priest, who has passed into the heavens, and that is Jesus the Son of God (v14). He was tempted as we are, and yet was without sin. Therefore, we are enabled to come boldly before the throne of grace to obtain mercy and grace to help in time of need.

Lord, thank you for being my rest. A rest not of works, and not of anything I could obtain on my own power, but of grace and peace from You in faith.

 

Hebrews Chapter 3 Notes

Chapter 2 Notes Found Here

The theme of Chapter 3 is the rest of God.

Verses 1-6 speak of the "better" comparison again, of Moses and Christ. Moses was good, faithful, a servant, BUT, Christ is better. Moses represents the Law, for God gave the Law to Moses. Yet, the New Testament or Covenant came through Christ.

Verses 7-19 serve a reminder to the brethren against hardening their hearts as the Israelites did in the wilderness. Verse 11 is the first mention of the rest, because it is when God "sware in [His] wrath, They shall not enter into my rest."

We are called to "take heed.... lest there be in any of you an evil heart of unbelief, in departing from the living God..... lest any... be hardened through the deceitfulness of sin." Again, a warning follows to not let our hearts be hardened as in the provocation.

In summary, unbelief is the hindrance to entering into the rest of God.

~ A stern warning to follow in the ways of Christ, but also to remain in faith. My preacher says often that there is only one sin that will send someone to hell, and that is the sin of unbelief.

                     Photo Info:                         

Artist: William-Adolphe  Bouguereau

                    Date: c. 1865                        
    Gallery: Philbrook Museum of Art   

Hebrews Chapter 2 Notes

Chapter 1 Notes Found Here

This chapter starts out pretty heavy, with a reminder of the cost of sin. "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;" If we neglect the work of salvation, I daresay if we, like the Jewish Christians in Scripture, fall into the temptation to put something BEFORE salvation, or as a per-requisite or whatnot requirement, as in works, we would be greatly neglecting the finished work of the cross. For salvation is not of us, but of God: "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will..."

Next we see the dominion of the "world to come" (footnote: 'world' = oikoumene 'inhabited' earth) given over to the Lord, and the Lord being made a little lower than the angels, like we are, and then being exalted. " But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him."

Then the REASON for Christ being made a little lower than the angels: "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings."

That part just stops me in my tracks. The Lord of all Creation, the One who is exalted in Chapter 1 for laying the foundations of the earth and creating the Heavens by His own hand, was made a little lower than the angels for the purpose of the suffering of death, that He should taste death for every man. The King of creation, He came for the sole purpose of dying, and dying for us even while we were yet sinners. He died for us while we still hated him and mocked him. "Sinners of whom I am chief." His death for me was "crowned with glory and honour," the spotless Lamb slain for a filthy rag like me.

However, that is not without it's promise. "bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." How I long to ALWAYS purpose to exalt the Lord as the Captain of my salvation! I had honestly never thought of the Lord in this distinct manner before reading this! The Lord is my Captain!

CAPTAIN, n.

1. Literally, a head or chief officer; appropriately, the military officer who commands a company, whether of infantry, cavalry, artillery or matrosses.

Not ONLY that we would be saved, but that we would be all of ONE with HIM! "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee."

"Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage." Back to the good and better theme, the Lord brought something better. The letter of the law was not salvation, it was only a symbol, a foreshadowing of things to come (Colossians 2:16-17). Out of fear of death, those under the law were subject to bondage, however, Christ came to give us something better, as found extensively in Galatians as well, and that is freedom from that bondage. No longer under the schoolmaster of the law, but under the liberty of faith. And the Lord LIKEWISE became a partaker of flesh and blood so that He might destroy the devil and conquer death to set us free, those who believe!

Our Lord, the Creator of all things, could have done anything. He really could have made the rocks cry out! Yet He chose the cross before the foundation of this world. "For verily he took not on him the nature of angels; but he took on him the seed of Abraham."

But why?

"Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted."

#1 - To show Himself as the merciful and faithful High Priest
#2 - To make reconciliation for the sins of the people, that which the blood of the old covenant was unable to do
#3 - That He might be of help in times of difficulty (succour) having suffered Himself being tempted

~At the close of this chapter, I am left in awe of the Grandeur and Grace of the Lord. I am just speechless, really. All I can say is simply "Thank you, Lord, and Amen."~

 

 

Hebrews Chapter 1 Notes

Scofield Forward Found Here

In compare and contrast, within the theme "better" as spoken of by the commentary writer, verses 1-2 hold a huge comparison. "In times past" God spoke through the prophets, but "In these last days" God spoke through His Son, Jesus Christ. The prophets were good, but Christ was better. This also implies, but stating "these last days" that Christ is the final way by with God will speak to us.

The following verses in chapter one are awe-inspiring and so descriptive of the majesty and might of the Lord. The brightness of His glory, the express image of His person (in speaking of the Godhead, the Trinity, Christ is the embodiment of God, who is spirit, just as the Holy Spirit is spirit), who upholds ALL things by the word of His power! If that doesn't make a Christian want to fall on their knees before an all-powerful God, I don't know what will! When He HIMSELF purged our sins, sat down on the right hand of the Majesty on high. The right hand of the throne is a symbol of power and might even here in this world, even more so in Heaven as the Lord takes the right hand of the Father.

Vs 4 states that the Lord was made higher than the angels (this will lead into 2:9) and the rest of the chapter continues to detail the honor, power, might, holiness, immutability, and righteousness of God. Verse 8 is interesting, because it is God saying unto the Lord (the Son) "Thy throne, O God, is for ever and ever..." This again emphasizes the union of the Father, Son, and Holy Spirit, while separate are indeed one, something that is very difficult for our minds of flesh to grasp at times.

Verse 14 also points out the ministry of the angels, which I plan to study more into soon.

Hebrews Forward

Starting my study on the meaty book of Hebrews today, feel free to follow along and discuss. :-)

A little forward from my husband's Old Scofield Study Bible (which I HIGHLY recommend to ANYONE for great KJV based study!) on the book of Hebrews:

Writer: The authorship of Hebrews has been in controversy from the earliest times. The book is anonymous, but the reference in 2 Peter 3:15 seems conclusive that Paul was the writer. See also Hebrews 13:23. All agree that, whether by Paul or another, the point of view is Pauline. We undoubtedly have here the method of Paul's synagogue addresses. No book of Scripture more authenticates itself as inspired.

Date: From internal evidence it is clear that Hebrews was written before the destruction of the Temple, A.D. 70 (cf. 10:11).

Theme: The doctrinal passages reveal the purpose of the book. It was written with a twofold intent: (1) To confirm Jewish Christians by showing that Judaism had come to an end through the fulfillment by Christ of the whole purpose of the law; and (2) the hortatory [HOR'TATORY, a. Encouraging; inciting; giving advice; as a hortatory speech] passages show that the writer had in view the danger ever present to Jewish professed believers of either lapsing back into Judaism, or of pausing short of true faith in Jesus Christ. It is clear from the Acts that even the strongest of the believers in Palestine were held to a strange mingling of Judaism and Christianity (e.g. Acts 21:18-24), and that snare would be especially apt to entangle professed Christians amongst the Jews of the dispersion.

The key word is "better." Hebrews is a series of contrasts between the good things of Judaism and the better things of Christ. Christ is "better" than angels, than Moses, than Joshua, that Aaron; and the New Covenant than the Mosaic Covenant. Church truth does not appear, the ground of gathering only being stated (13:13). The whole sphere of Christian profession is before the writer; hence exhortations necessary to warn and alarm a mere professor.

Hebrews is in six divisions, but these include five parenthetic passages of exhortation.
I. The great salvation 1:1-2:18 (2:1-4, parenthetic).
II. The rest of God, 3:1-4:16 (all parenthetic).
III. Our great High Priest, 5:1-8:6 (5:11-6:12, parenthetic).
IV. The new covenant and the heavenly sanctuary, 8:7-10:39 (10:26-39, parenthetic).
V. The superiority of the faith-way, 11:1-40.
VI. The worship and walk of the believer-priest, 12:1-13:25 (12:3-17, parenthetic).