Bible Study Hebrews 10: 1-39

 

A Commentary of the Book of Hebrews

By Dr. Barry L. Jenkins

Text Used: King James Version

Bible Study Hebrews 10: 1-39

Text:

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. 18 Now where remission of these is, there is no more offering for sin.

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20 by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21 and having an high priest over the house of God; 22 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24 and let us consider one another to provoke unto love and to good works: 25 not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses’ law died without mercy under two or three witnesses: 29 of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God.

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry. 38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Verse by verse commentary: 

Verse 1: “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.”

Under the legal framework of the old covenant, the "good things" remained prospective, as the law served merely as a preliminary shadow of what was to come; however, upon the advent of Christ, these blessings became realized in the present. Furthermore, the adherents of this system could not attain perfection under its statutes. The law lacked the efficacy to absolve individual intentional sins or to establish permanent reconciliation and access to the Divine.

Verse 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.”

Because these sacrifices were repeated continually, it demonstrated that they provided no lasting solution to the problem of sin.

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

Under the new covenant, God promises to "remember no more" the sins of His people. This stands in sharp contrast to the Old Testament sacrifices, which functioned as an annual, public acknowledgment before God and humanity that the people remained in their sinful state.

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

Until the Lamb of God arrived to remove the world's sin, animal sacrifice blood merely served to cover those transgressions.

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

The various terms for Levitical sacrifices encompass four of the five distinct offering types mandated by Mosaic law: peace, grain (“meat”), burnt, and sin offerings. The phrase “When he cometh into the world” denotes an envisioned dialogue between God the Father and God the Son at the time of the incarnation. Drawn from Psalm 40:6-8, these words of David reflect Christ’s submissive obedience in journeying to earth, whereby traditional Mosaic sacrifices are superseded by a dedicated compliance with the divine will—an attitude Jesus desires His followers to emulate.

In rendering “A body hast thou prepared me,” the author adopts the Septuagint translation of Psalm 40:6, which exchanges ōtia (“ears”) for sōma (“body”). Because the ears serve as the pathway for hearing and understanding God’s will, the fundamental meaning remains unaltered. During His time on earth, Jesus fully grasped and executed the will of the Father, using His physical “body” as the chosen instrument to fulfill their shared plan.

Verse 6: “in burnt offerings and sacrifices for sin thou hast had no pleasure.”

It was evident that God could not be fully satisfied with the Levitical offerings, as they were merely temporary and preparatory measures. Their purpose was to look forward to the single, perfect, and ultimate offering made by the incarnate Son of God.

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

Expressing His complete submission to the Father’s will, the Son declared, “Then... Lo, I come.” To underscore that Christ’s mission on earth was predicted in the Scriptures, the phrase “In the volume” is used. Above all, the Son’s consuming concern was “To do thy will” of the Father.

Verse 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;”

 The entire Levitical sacrificial system is summed up by the terms "Sacrifice and offering and burnt offerings." In contrast to this arrangement, which is designated as "the first" in v. 9, Christ provides an alternative sacrifice referred to as "the second." The Levitical system, despite being established by God within the Law, was never intended as the divine method for the permanent removal of the sins of His people.

Verse 9: “then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.”

By sacrificing His own body, Christ obediently endured suffering to atone for sin. Through this action, He "taketh away the first," effectively abolishing the Old Testament's Levitical sacrificial system.

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

The term "sanctify" denotes the act of making holy or setting someone apart from sin unto God. Christ, by executing the divine will, established an enduring and unalterable state of holiness for every believer. This represents the believer's positional sanctification, distinguishing it from the progressive sanctification that unfolds through a daily walk aligned with the will of God.

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

The reoccurring nature of both the daily morning and evening sacrifices and the annual Day of Atonement offerings demonstrates their inability to remove the guilt of sin. This ongoing repetition introduces a distinct contrast between the standing posture of the Levitical priesthood and the seated position of Christ, symbolizing the fundamental difference between their respective ministries. To be “seated” meant the work was finished. “Standing” meant the work was not finished.

Verse 12: “but this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;”

As set forth in Psalm 110:1, Jesus "sat down at the right hand of God," diverging significantly from the Levitical priests, whose labor persists indefinitely as they remain standing.

Verse 13: “from henceforth expecting till his enemies be made his footstool.”

This prediction, drawing once more from Psalm 110:1, is set to be realized upon the return of Christ, at which point the entire creation will submit to His sovereign authority by bowing before Him.

Verse 14: “For by one offering he hath perfected for ever them that are sanctified.”

“Perfected” means that you stand perfectly before God because of the sacrifice of the Lord Jesus Christ. His perfection becomes our perfection. “Them that are sanctified” is in the present tense (means occurring in actual time, a statement of fact) and passive voice (means the subject is the recipient of the action). What a beautiful picture of the salvation of a believer, i.e. salvation is fact and received by the believer without works. 

Verse 15: “Whereof the Holy Ghost also is a witness to us: for after that he had said before,”

In alignment with other books in the New Testament, Hebrews declares that the Holy Spirit serves as the primary author of holy Scripture. The two upcoming citations taken from Jeremiah 31 serve to outline the start and completion of the significant theological argument built upon that text.

Verse 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;”

Rather than a change in the law itself, its location of inscription shifted. Previously engraved upon stone tablets, it is now inscribed within the hearts of those who believe.

Verse 17: “and their sins and iniquities will I remember no more.”

Christ’s singular, definitive sacrifice accomplishes both the believer's justification, seen in the complete forgiveness of sins, and their sanctification through profound inner transformation, as evidenced by this verse and the one before it.

Verse 18: “Now where remission of these is, there is no more offering for sin.”

The employment of the term "now" signifies the historical span of the sacrificial system, which commenced with Abel and culminated in the death of Christ. Consequently, this verse serves to conclude the doctrinal segment of the text.

Verse 19: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,”

In a fresh call to approach God with assurance and boldness, the author aligns himself with his readers. Our confidence rests entirely on the person and ministry of our exceptional High Priest rather than our own achievements. We are granted entry into the heavenly sanctuary of God ourselves, just as Jesus entered on our behalf, by relying on His sacrifice.

Verse 20: “by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;”

The author employs a striking metaphor, equating Jesus’ body with the temple veil. This parallel signifies that just as the tearing of the temple veil unveiled the path to the Most Holy Place, the tearing of Christ’s physical body and the shedding of His blood opened access to the heavenly sanctuary.

Verse 21: “and having an high priest over the house of God;”

It is a profound privilege to possess an advocate before the Father in Jesus Christ, the righteous One, who continually exists to make intercession on behalf of believers.

Verse 22: “ let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

This verse speaks of the consecration of the Aaronic priesthood. Moses applied the water of dedication through sprinkling, and the priests underwent washing to signify they were formally set apart for God's service. Correspondingly, our devotion to God empowers us to approach Him with sincerity of heart.

Consequently, every believer is integrated into this priesthood. A foundational truth restored by John Calvin is the priesthood of all believers. Because every Christian functions as a priest, you possess the freedom to come before God with complete boldness in your speech.

Verse 23: “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)”

 In essence, the concept of "faith" inherently encompasses the element of hope. While believers are encouraged to approach God, they must simultaneously maintain a steadfast adherence to their confession of faith. This obligation arises from the possession of hope, which inherently pertains to the future. It is profoundly significant that individuals are enabled to draw near to God with the absolute assurance of faith, while also remaining resolute in the confession of that faith, sustained by the hope they hold.

Verse 24: “and let us consider one another to provoke unto love and to good works:”

Derived from the Greek term paroxusmos, the word “provoke” is the origin of the English word paroxysm, conveying a literal meaning of “with a view to excitement.” We ought to look out for one another in order to stimulate love and noble deeds.

Verse 25: “not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.”

Gathering regularly with fellow believers constitutes a vital dimension of walking with Christ, particularly for those facing intense adversity. The phrase “as ye see the day approaching” points forward to the future return of Jesus, when He will manifest once more to usher in ultimate salvation for all who expectantly await His coming.

Verse 26: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,”

Believers who profess to be entirely without sin are deceiving themselves, yet those who succumb to sin should not lose hope in divine grace. In this context, intentional sin refers to completely turning away from one's declaration of faith—an act that tramples upon the Son, treats His covenant-sealing blood as defiled, and shows contempt for God's Spirit of grace. The gravity of this offense is underscored by its deliberate nature and the degree of spiritual understanding or insight it rejects.

The phrase “there remaineth no more sacrifice for sins” indicates that because God has abolished the Old Testament framework of animal offerings, individuals who forsake their reliance on Christ are left with no alternative path to obtain forgiveness.

Verse 27: “ but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”

Should the sacrificial death of Christ, enacted approximately two millenniums ago, be deemed insufficient, then no alternative remedy remains viable. God will not institute a secondary framework for human redemption, nor will Christ undergo crucifixion again—an act that is, manifestly, entirely superfluous. Consequently, for individuals who have attained a comprehensive understanding of the truth, persisting in adherence to temple rituals and the presentation of animal sacrifices constitutes a manifestation of deliberate disobedience.

Verse 28: “He that despised Moses’ law died without mercy under two or three witnesses:”

The phrase “despised Moses’ law” referred to the act of abandoning God in pursuit of false idols.

Verse 29: “ of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”

The phrase "wherewith he was sanctified" designates Christ, the Son of God, whom apostates "crucify to themselves... afresh". Conducting oneself as though the sacrificial death of Christ is insufficient to resolve the problem of sin, and proceeding as if the crucifixion never occurred, is equivalent to regarding the blood of Christ with utter contempt. Spiritual knowledge requires profound responsibility. Consequently, individuals who reject Jesus Christ after receiving the gospel message confront divine condemnation; this outcome is not a personal assertion, but rather a direct declaration from God.

Verse 30: “For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.”

As the sovereign ruler of this universe, God retains a right to judge that He has never surrendered. He will enact judgment, and every one of us must eventually stand before Him.

Verse 31: “ It is a fearful thing to fall into the hands of the living God.”

Those who choose to rebel against God will ultimately confront His formidable wrath. Given that He is recognized as "the living God," it is essential to remain deeply conscious of the absolute certainty with which He executes judgment upon those who commit evil acts.

Verse 32: “But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;”

These Christians faced intense persecution early on, even when their faith was still in its infancy.

Verse 33: “partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.”

In the face of hardship and hostility, they demonstrated a profound mutual care, standing by one another as faithful “companions” and enduring the suffering together.

Verse 34: “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.”

The author recalls their steadfastness and endurance during a period of hardship, noting that several believers faced incarceration due to their convictions, whereas others suffered the confiscation of their property.

Verse 35: “Cast not away therefore your confidence, which hath great recompence of reward.”

The exhortation to not cast away one's confidence serves as an alternate expression for maintaining a steadfast, unwavering confession of faith.

Verse 36: “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.”

In the pages of Scripture, faith and patience are intimately linked. Once a believer has stood firm in faith through various trials, they must then exhibit patience, looking forward to the eventual fulfillment of that which was believed.

Verse 37: “For yet a little while, and he that shall come will come, and will not tarry.”

Their confidence during past persecution was well-founded, yet they required “patience” so that they “might receive the promise.” They were called to wait “yet a little while,” as the return of Christ was anticipated to be imminent.

Verse 38: “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.”

Originating as a quotation from Habakkuk 2:3–4, this significant verse is also cited within the Epistles to the Romans and the Galatians. Each of these letters introduces a unique focus when utilizing the passage. In Romans, the primary emphasis rests upon how a sinner is justified by God, highlighting the phrase "the just shall live by faith". Within Galatians, Paul places the core weight specifically upon the element of faith itself, declaring that the just shall live by faith.

Conversely, the Epistle to the Hebrews anchors its emphasis upon "the just shall live by faith" by drawing connections to the theme of the living God and introducing a living intercessor. This intercessor is the very same individual who suffered death upon the cross for us and subsequently rose from the grave. The text underscores His resurrection and His present position as the living Christ residing at the right hand of God. Consequently, because those who belong to Him are supported by a living God and a living Savior at His right hand, we are called to live by faith. Far from being a blind leap into darkness, our faith is firmly grounded upon the Word of God; thus, the just shall live by faith.

Faith does not draw back in the face of suffering in response to the warning, “If any man draw back, my soul shall have no pleasure in him.”

Verse 39: “ But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”

In this context, “saving of the soul” signifies preservation from final destruction. The author conveys assurance that faithful readers (“we”) will escape the fate of “them” who fall away into ruin. While apostates retreat from Christ, individuals on the verge of belief can still be rescued “out of the fire”. Furthermore, “perdition” frequently denotes the eternal judgment or punishment reserved for unbelievers in the New Testament. This is illustrated by figures like Judas and the Man of Sin, who are designated as the “son of perdition”—a Semitic expression meaning “perdition bound”.