CHAPTER TEN

OVERVIEW:

Commentary on Hebrews, by John Gill

this chapter the apostle pursues his argument, shewing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ’s, which he closes with suitable exhortations to faith on Christ, as the alone high-priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them (vv. 1, 2), but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is a impossible thing that the blood of slain beasts should take away sin (vv. 3, 4), moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Psalm 1, 6, 7, 8, by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless (vv. 5, 6, 7, 8), and this leads the apostle to discourse of the excellency of Christ’s sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfillment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins were expiated (vv. 9, 10), and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but on sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection (vv. 11, 12, 13, 14), and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jeremiah 33, 34, relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it (vv. 15, 16, 17, 18), and from hence the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ’s priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God is the sincerity of their hearts, in a plerophory (to bring to full measure or fulfill) of faith, an high and full exercise of it, and in purity of soul and body; the motives or encouragements to it are taken from their having boldness and liberty to enter by faith, into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through the flesh of Christ; and from their having such and high-priest over the house of God as he is (vv. 19, 20, 21, 22) and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people (v. 23), and then to consider one another in their church-relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works (v. 24), and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand (v. 25), and in order to deter from apostasy, which is expressed by a sinning willfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ (vv. 26, 27), the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shewn them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit (vv. 28, 29), and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deuteronomy 35, 36. and a dreadful thing it is to fall into his hands (vv. 30, 31). But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance (vv. 32, 33, 34), wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward (vv. 35), and a patience is necessary, it is right to exercise it under sufferings for Christ’s sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is it is but a little while and Christ will come and put an end to all the sufferings of his people (vv. 36, 37), and that faith should be in exercise, is proved from a divine testimony, Habakkuk 4. and so must be pleasing to God, when the contrary is highly resented by him (v. 38), and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved (v. 39).

Hebrews 10:1-39

Part Three: The Superiority of the Christian’s Walk of Faith (10:19--13:25)
 

INTRODUCTION: Hebrews 10:1-18

In showing the superiority of the New Covenant, we have seen the “writer” discuss the better promises (Heb. 8:7-13) and the better sanctuary (Heb. 9:1-28). The “writer” now reaches a climax in his discussion with a look at the “better sacrifices.” Although this has already been mentioned (Heb. 7:26-27; 9:11-14, 24-26) he now contrasts the sacrifices of the Old Covenant with that of the New Covenant. Therefore, in this section we will find the “writer” bring together the main ideas he has alluded to earlier and add a further thought not stressed before.

NOTE: That which is exhibited in the first twenty verses of Hebrews 10 is the perfect standing before God which the regenerated believer now has, and his blessed privilege as a worshipper of entering in spirit within the heavenly courts while waiting down here for the promised return of his Savior.

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.

·        “For the law having a shadow of good things to come,” - The apostle now says, that inasmuch as the Levitical sacrifices could not effect those ends which Christ’s sacrifice had accomplished, they must be taken out of the way...the reference is to the whole of the Mosaic economy.

“Shadow,” that is the ceremonial law, was only a shadow of the substantial and eternal blessings promised...a shadow has no substance.

Þ      Hebrews 8:4-5— “4 For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; 5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See [that] you make all things according to the pattern shown you on the mountain."

“The good things to come;” has reference to all those blessings and privileges which have come to the church in consequence of the incarnation of Christ and the discharge of His office. These “good things” would include:

1.      His better sacrifice

2.      The better hope we have as Christians.

3.      The eternal redemption and the eternal inheritance.

·        “And not the very image of the things,” - that is, the law, not the actual accomplishment of the promise of good things...it had not Christ exhibited in the flesh; it had not the true real sacrifice of perfect expiation...Christ is the “very image” of all that the shadows pointed to.

·        “Can never with those sacrifices which they offered year by year continually” - if the law contained nothing in it but a “shadow,” it is obvious that its sacrifices could not possibly make perfect those who offered them...the law by its sacrifices could not perfect forever, or unto the uttermost, those that came there unto. The very fact that the sacrifices were to be offered “continually” indicates that they were not perfect in themselves and could in no way expiate sin.

·        “Make the comers thereunto perfect.” - The perfection that God requires is absolute conformity to His moral law....the “comers” are defined as “the worshippers;” therefore they could not be made perfect by approaching God by means of the law. 

1.      Reasons for the Levitical offerings although they failed to secure eternal redemption:

a)      They served to keep in the minds of Israel the fact that God is ineffably holy and will not tolerate evil.

b)      By means of these types and shadows God was pointing out to them the direction from which true salvation must come.

c)      There was an efficacy in the O.T. sacrifices to remove temporal judgment, to give ceremonial ablution, and to maintain external fellowship with Jehovah.

2.      Remember: Animal sacrifices did not provide remission for sin.

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.

·        “For then would they not have ceased to be offered?” - This verse is added as proof of the reason concerning the impotence of the aforementioned legal sacrifices. The argument is, that which makes perfect stops when it has made perfect; but the sacrifices which were offered year by year, ceased not; therefore, they could not have made perfect.

·        “Because that the worshippers once purged should have had no more conscience of sins.” - if those that had been “once purged” that is, if they had been “once purged” from sin by legal sacrifices and purification, they would have had no more conscience of sins, and so have no need to repeat such sacrifices...“no more conscience of sins,” signifies freedom from an apprehensive or terrifying sense of what they deserved...it means complete deliverance from the fear of God’s ever imputing them to us. What the apostle is here insisting upon is that the Levitical sacrifices were unable to lay a foundation for permanent rest and abiding peace. Therefore,

1.      The “worshippers” were not made “perfect in that:

a)      They were not perfect in regard to the conscience.

Þ      Hebrews 9:9— “9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;”

b)      The repetitive nature of the sacrifices prevented this.

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

·        “But in those sacrifices there is a remembrance again made of sins every year.” - God appointed nothing in vain, and He had not only prescribed the repetition of those sacrifices, but also that in each offering there would be a “remembrance” made of sin, as that which was to be expiated. Let us remember that although the apostle is here contrasting the inadequacy of the Levitical system to Christ, he here makes it plain that there need be a “remembrance” of sin...a “remembrance” and confession of sin bring about the application of the efficacy and virtue of the perfect Atonement which has been made once for all.

Every year there was the constant reminder of sins. This was in addition to the daily and monthly sacrifices; these were the annual sacrifices on the Day of Atonement. The constant sacrifices were designed by God as a reminder to the people of their sin and the need of cleansing.

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

·        “For it is not possible that the blood of bulls and of goats should take away sins.” - there is a necessity of sin being “taken away,” yet, the blood of beasts could not effect this necessity. The blood of animals offered in sacrifice was designed of God to represent the way in which sin was to be removed, but not by itself to effect it...such blood was external, earthly, and carnal; but to take away sin was an internal, Divine, and spiritual matter...while such offerings may usefully represent spiritual truths, they have no spiritual value of their own, and cannot of and by themselves secure spiritual results.

This verse teaches the impossibility of the blood of bulls and goats to take away sins. The blood of animals could not really take away sin; their purpose was to impress upon the people their need, and to foreshadow what would one day be accomplished in Christ. The sacrifices of the Old Covenant accomplished their purpose; they served as “a shadow of the good things to come.” Those “good things” involved the sacrifice found in the New Covenant.

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

·        “Wherefore when he cometh into the world, he saith,” - (See Psalm 40:6-8) “Wherefore,” Christ, did not come with the impotency of the Levitical sacrifices but He came to do the will of God in the stead of such sacrifices. Here we see the attitude of Christ when He came into the world.

Þ      Psalm 40:6-8— “6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart.”

·        “Sacrifice and offering thou wouldest not,” - that is, not the sacrifices of wicked men, or such that were offered up without faith in Christ...but God willed that His Son would offer Himself up.

·        “But a body hast thou prepared me:” - Christ had a true body prepared for Him that, along with His willing mind, offer it up to God as a fitting sacrifice...the body of Christ is placed over against, substituted in the stead of, replaces, the Levitical offerings. Christ’s body did meet the desire of God and God Himself thus proclaimed it so.

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

·        “In burnt offerings and sacrifices for sin thou hast had no pleasure.” - In these words Christ, comprehended all the sacrifice under the Mosaic economy which had respect to the expiation of sin and also the worship of God. This declares that God had never designed the Levitical offerings to make a perfect satisfaction unto Himself. Christ recognized (Psalm 40:6-8) that burnt offerings and sacrifices did not meet His Father’s ultimate desire.

This reminds us that propitiation for sin was provided by God, not man!

Þ      1 John 4:10— “ 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”

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

·        “Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.” - These words express the readiness and willingness of the Son to do all that had been ordained and prophesied unto the making of a full satisfaction to God and the salvation of His people...the “will of God” was to remove that which provoked His judicial hatred of us and to provide for and give to us such a righteousness as would cause Him to love us more than ever, finding delight in us.

“The book” primarily regarded the archives of God’s eternal counsels, the scroll of His eternal decrees, the Son being perfectly cognizant of all that was written therein. Christ in the doing of God’s will was not merely performing that which was laid upon Him due to God’s counsel, but also that He desired to actively perform the work which had been allotted to Him.

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.

·        In these words we have the perfect obedience of Christ placed in direct contrast from the whole of the Levitical offerings...His accomplishing what theirs could not. The words “taketh away” means that Christ has “made old” and “vanished away” the old covenant...those things that are dead are useless and can prove to be harmful if not properly and quickly disposed of, thus it was with the Mosaic shadows.

1.      Here is a striking difference between the willing sacrifice of Christ and the animal sacrifices that were offered against their will…Jesus freely offered Himself in accordance with the Father’s will.

Þ      John 6:38— “38 For I came down from heaven, not to do mine own will, but the will of him that sent me.”

2.      In doing the will of His Father, Jesus Has taken away the first covenant.

Þ      Colossians 2:13-17— “13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. 16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ.”

3.      Jesus made it possible to establish the second covenant, of which he is the mediator.

Þ      Hebrews 9:15— “15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.”

So what animal sacrifices could not accomplish, God did by the sending of His Son who freely accepted the task of offering Himself for sin. But was His sacrifice adequate?

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

·        This verse is a commentary upon the whole of the preceding passage. “By 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 the will and purpose of God that Christ should be crucified and slain on behalf of the people that God had given to Him.

The “sanctified” are those that are positionally restored to God’s favor, standing accepted before Him...it is the full expiation of sin, a complete dedication to God, a real purification of our natures, a permanent peace of conscience unto which belongs the privilege of immediate access to God. In reality, we have been sanctified by the body of Jesus Christ.

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

·        Once again the Holy Spirit emphasis is on the contrast between the all-sufficient offering of Christ and the non-efficacious offerings under the law. Notice that the apostle here refers to those daily offerings that were required of the priests. It is his design to show that these offerings are just as insufficient as those offered once a year.

Notice should be given to the fact that the Levitical priest stood...no chair or seat was provided for them in either the tabernacle or temple, for their work was never ended. They could not meet the infinite demands of justice, expiate sins, nor provide a permanent resting place for an exercised conscience.

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

·        Here the Holy Spirit places in antithesis the one perfect and efficacious offering of Christ from the unavailing sacrifices of the law... it is the sacerdotal work of the Mediator which is here in view ...Christ came and once for all laid Himself on the Divine altar as an atonement to God.

·        “For ever sat down on the right hand of God,” - denotes the seat of sacrificial acceptance, God’s witness to the value of Christ’s satisfaction. Christ has done His work effectively and with acceptance …Christ’s work is finished and accepted as such by the Father…Christ’s work was once and forever.

Þ      Hebrews 1:3— “3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;”

Þ      Hebrews 8:1— “1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;”

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

·        The suffering Savior has been invested with unlimited power and dominion, and nothing now remains but the accomplishing of all those effects which His sacrifice was designed to procure. “Expecting” means that God in His own time will consummate that which He alone has planned.

Þ      Psalm 110:1-7— “ 1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. 5 The Lord at thy right hand shall strike through kings in the day of his wrath. 6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. 7 He shall drink of the brook in the way: therefore shall he lift up the head.”

Þ      1 Corinthians 15:25-26— “25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death.”

·        The Design of Christ’s sacrifice is twofold:

1.   The saving of the elect;

2.   The subjugating of all revolters against God...Christ’s final triumph is still postponed, because He calmly awaits that day which God has appointed.

Þ      Acts 17:31— “31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

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

·        The word for “perfected” literally means “completed” or “consummated.” By His eternal sacrifice Christ has procured for His people the full pardon of sin and possesses such infinite merits that it has wrought out a complete expiation and secured for “His own” personal acceptance with and access to God, a priestly standing and covenant nearness before Him. Christ has done this by means of His priestly office...He has perfectly fulfilled the law for them.

·        Those perfected by the “one offering” of Christ are “them that are sanctified,” or more literally, simply “the sanctified,” the reference being to those who were eternally set apart (positionally) by the Father.

Þ      Jude 1— “1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:”

Þ      1 Corinthians 1:2— “2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their’s and our’s:”

Þ      1 Corinthians 6:11— “11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”

·        In another sense we are being sanctified (experiential) by the Holy Spirit.

Þ      1 Thessalonians 5:23— “23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

·        All this is made possible by the “one-time” sacrifice of Christ.

Þ      1 John 1:7-9— “7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

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

·        “Whereof the Holy Ghost also is a witness to us:” - The apostle having abundantly proved and demonstrated what he designed concerning both the priesthood and the sacrifice of Christ, he now confirms the whole from the testimony of the Holy Spirit. What is the Holy Spirit a witness to?

1.   Unto the fact that the one satisfaction which has been made by the Redeemer secures the eternal perfection of all who are sanctified.

2.   The Holy Spirit is a witness: Thus, we may here behold the three persons of the Godhead concurring.

Þ      Hebrews 10:9— “9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.”

·        “For after that he had said before,” - that which was said “before” is, “This is the covenant that I will make with them.” The particular point to be observed is, that these Divine mercies of God’s putting His laws onto our hearts and forgiving our sins, are the immediate fruits of Christ’s sacrifice, but more remotely, are the fulfillment of God’s covenant-promises unto the Mediator...Christ is the ground of all good things which God does for His people.

Þ      Jeremiah 31:31-34— “31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.”

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;

·        “This is the covenant that I will make with them after those days, saith the Lord,” - Here the reference is to the new covenant of Jeremiah 31:31 [“31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:”], so called not because it was new made, for with respect to its original constitution it was made with the elect in Christ their Head from all eternity

Þ      Titus 1:1&2— “1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness; 2 In hope of eternal life, which God, that cannot lie, promised before the world began;”

·        “I will put my laws into their hearts, and in their minds will I write them;” - What is it that God will “put into their hearts” and “in their minds.” It is in regeneration and sanctification that the “image” of God, after which Adam was originally created, that is again stamped upon the Christian’s heart, so that it becomes his very “nature” to serve, obey, please, honor, and glorify God. This is much more than a bare offer being made unto men, far beyond an ineffectual invitation which is to be received. It is an invincible and miraculous operation of the Holy Spirit, which thoroughly transforms the favored subjects to it...it is the law of God that is put in our hearts...God does not change His intention for us to conform to that which He has decreed. Notice the Divine order of operation: the mind is informed, and the heart is reformed. The heart is mentioned first before the mind because the Spirit is here giving the Divine standard for us to measure ourselves by it...an intellectual knowledge of God’s laws is no proof of regeneration, but a genuine heart acquaintance with them is.

17 And their sins and iniquities will I remember no more.

·        The principal thing here is to observe God’s promise of non remembrance of sin; which is none other than remission of sin, and which is not consistent with legal sacrifices, in which there is a remembrance of sin every year. The above words must not be understood to signify that the sins of God’s people have vanished away from His essential mind, but rather that they will never be recalled by Him as He exercises His office as Judge.

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

·        Here the apostle draws the irrefutable conclusion from the premises he had so fully established; the conclusion is that the one offering of Christ has secured that “grace” contained in the everlasting covenant and that grace shall be communicated unto all those for whom Christ died, both in the sanctifying and justifying of those persons. With true remission of sins, there is no need for repeated sacrifices for sin.

CONCLUSION: Hebrews 10:1-18

By providing complete sanctification and remission of sins, the sacrifice of Jesus is truly “the superior sacrifice.” Why would anyone want to return to sacrifices that did not make the worshiper perfect and where there is the constant reminder of sin that weighs heavy upon the conscience of man? With the sacrifice of Himself, offered freely keeping with the will of God, Jesus Christ provides what the Law could not!

With verse eighteen, we come to the end of the two main arguments in this epistle. First, that Christ is superior, for He is better that the prophets (Heb. 1:1-3); better than the angels by virtue of His Deity and humanity (Heb. 1:4-2:18); better than Moses, for He is the Son who provides heavenly rest (Heb. 3:1-4:13); and better than Aaron, as His priesthood is a superior one (Heb. 4:16-8:6). Second, that the New Covenant is superior, for it is based upon better promises (Heb. 8:7-13); and a better sanctuary (Heb. 9:1-28); and a better sacrifice (Heb. 10:1-18).

The purpose of the “writer” has been to encourage his Hebrew brethren to remain true to Jesus Christ. Though one may not be a Hebrew by race, the same arguments should encourage all Christians to remain true to Jesus and abide by the conditions of the New Covenant of which He is the Mediator.

INTRODUCTION: Hebrews 10:19-25

The verses which are now to engage our attention contain the apostle’s transition from the doctrinal to the practical part of the epistle. Having demonstrated the vast superiority of Christianity over Judaism, the apostle now exhorts his Christian readers to avail themselves of all their blessed advantages and enjoy the great privileges which have been conferred upon them. On this foundation rests a threefold exhortation: [All of this based upon what Christ has done and will do for us!]

1.      Let us draw near with a true heart, in the full assurance of faith.

2.      Let us hold fast the profession of hope without wavering.

3.      Let us consider one another to provoke (to stimulate) unto love and to good works, laboring and waiting together, and helping one another in the unity of brethren.

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

·        The great privilege which is here announced unto Christians is that they may draw near unto God as accepted worshippers (Christians are now able to enter into the holy of Holies). Christians now have access unto God in spirit, and in faith; there is nothing that hinders and there is every reason and motive to induce us to draw near unto God and pour out our hearts before Him in thanksgiving, praise, and worship.

·        “Boldness” gives reference of something outside of ourselves and not a condition of the heart. Our “boldness” lies in the fact that we have title to approach God through the assurance of our being in Christ...that is, “by the blood of Jesus” which is the meritorious cause which procures the Christian’s right of entrance into the Holiest.

20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

·        “By a new and living way,” - The word “new” is really “newly slain.” The avenue of approach to God has been opened unto us because Christ was put to death...it is new in that it is now that it is made fully manifest. The “way” to God is a living one because:

1.   It is in opposition “to the way to God” under Judaism, which was through the death of an animal.

2.   Because of its perpetual efficacy.

3.   Because of its effects: it leads to life, and effectually brings the believer thereunto. It is called a “living way” because all that Christ symbolizes must be represented as possessing vitality. There is a “new way” to approach God in heaven, through Christ who lives!

·        “Which he hath consecrated for us,” - that is, we are given to understand that Christ has made the way to heaven fit for us...Christ’s preparation to fulfill the will of the Father has enabled us to be thus fit.

·        “Through the veil, that is to say, his flesh;” - it is through the humanity of Christ that the way to heaven has been opened, renewed and consecrated. When God rent the veil of the temple, clear intimation was given that every hindrance had been removed, and that the way was open into His presence.

21 And having an high priest over the house of God;

·        That is, Christ is over the house of God in His headship, lordship, and authority...it is in the heavenly sanctuary that Christ now reigns and ministers, and into which we may enter even now through our prayers and spiritual worship of which Christ now presides over as our great High Priest.

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.

·        “Let us draw near with a true heart” - a true heart is opposed to a double, doubting, distrustful, and hypocritical heart…by which we are to approach unto the Most High to present our praises and petitions...to “draw near” is a sacerdotal act, common to all saints, who are priests to God.

·        “In full assurance of faith,” - “Full assurance of faith” points to the heart resting and relying upon the absolute sufficiency of the blood of Christ which was shed for my sins, and the efficacy of His present intercession to maintain my standing before God...without faith (which “the gift” of God) drawing near to God is impossible.

·        “Having our hearts sprinkled from an evil conscience,” - Here there is a description of the characteristics of those who are qualified or fitted to enter the Holiest...it is the individual that has been both justified and sanctified. Their consciences must not be that which accuses of guilt and oppresses because of unpardoned sin...this is done through the exercise of faith in Christ and in the belief of the sufficiency of His atoning blood. This is an allusion to the Old Testament practice of taking blood from the altar and consecrating the priests by sprinkling them with it.

Þ      Exodus 29:21— “21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him.”

It is the blood of Christ that is truly efficacious in purging our conscience of sin!

Þ      Hebrews 9:14— “14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

·        “And our bodies washed with pure water.” - this is figurative language used as an allusion to the cleansing of the priests whereby it was a type of regeneration and renewing of the Holy Spirit. However, as a Christian we need not only an internal cleansing but also the external purification. As Christ’s atonement has cleansed us internally we are to dedicate our lives to live a consecrated life to the end of sanctity of the body.

Þ      Exodus 29:4— “4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

With Christ as our “High Priest,” and our own consecration as “priests” through the blood of Jesus, we should not hesitate to draw near to God in prayer and worship, looking forward to that day when we will literally enter “through the veil” into God’s wonderful presence!

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

·        “Let us hold fast the profession of our faith without wavering;” - either in the grace or the doctrine of faith, or in the profession of both. The “confession of faith” is the solemn acknowledgment which is made by a person when he publicly claims to be a Christian and to “hold fast” or continue to press forward along the path he professes to have entered.

We are expected to “hold fast” the confession of our hope because;

1.      In Christ we have a better hope:

Þ      Hebrews 6:19— “19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;”

Þ      Hebrews 7:19— “19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.”

2.      For there is danger in apostasy:

Þ      Hebrews 3:12 & 13— “ 12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.”

3.      For the very reason we must “hold fast” the hope which we confess:

Þ      Hebrews 3:6 & 14— “6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;”

Þ      Hebrews 4:14— “14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.”

·        (for he is faithful that promised;)” - since God is so faithful to us, we ought to be faithful to Him...His faithfulness is an encouragement to us...because God is faithful it is a strong argument for us to “hold fast” without wavering in our own profession.

1.      God will not fail us;

Þ      Hebrews 13:5— “5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.”

2.      Therefore we need to emulate the faith of Sarah:

Þ      Hebrews 11:11— “11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.”

24 And let us consider one another to provoke unto love and to good works:

·        “And let us consider one another” - that is, let us diligently bear in mind and continually have in view the good of our fellow saints. To “consider” signifies a conscientious care and circumspection over the spiritual estate and welfare of other Christians. As we draw near to God we are not to do so alone…we are to be mindful of each other and how we are doing…we are to “consider one another.”

·        “To provoke unto love and to good works:” - Here is expressed the chief design or end unto the performance of our duties as Christians...we are to provoke (incite or stir-up) one another by means of a godly example of which is a holy principle of action. Love and good works are both the effects and evidence of the sincere confession of saving faith, and therefore a diligent attendance unto them is an essential means of constancy in our confession. Compare Hebrews 3:12-14:

Þ      Hebrews 3:12-14— “12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;”

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.

In reality, the contents of this verse form a faithful warning against apostasy. First, the Hebrews are cautioned against forsaking public worship. Second, it is pointed out that “some” had already done so. Third, they are bidden to exhort one another with increased diligence.

·        “Not forsaking the assembling of ourselves together,” - The Greek word “forsake not” is a very strong and emphatic one, and signifies “to abandon in time of danger.” Thus it will appear that a total and final abandonment of the public profession of Christianity is what is here warned against. If the Hebrews were to “hold fast the confession of faith without wavering” (v.23), and if they were to “consider one another to provoke unto love, and to good works” (v.24), then they must not “forsake the assembling” of themselves together.

·        “As the manner of some is;” - “manner” indicates “custom.” So here, some who had made a profession of the Christian faith had now abandoned the same and gone back to Judaism.

·        “But exhorting one another: and so much the more, as ye see the day approaching.” - This is another means appointed by God to confirm Christians in their confession. To “exhort one another” is a duty to which all Christians are called. This exhortation concerns the doctrines of God and our experiences as to the application of these doctrines. The imperative is that as we “see the day approaching” we must not forsake the assembling of ourselves together. Therefore, a forsaking of assembly by some, might be indicative of apostasy!

CONCLUSION: Hebrews 10:19-25

With a gracious “exhortation” before us we are encouraged to (1) draw near to God in full assurance of faith; (2) hold fast the confession of our hope; and , (3) consider one another to stir up to love and good works. As motivation to heed this “exhortation,” we are reminded of the “new and living way” now open to God, made wholly possible by the death of Christ. As such Christ now serves as our High Priest over the house of God for we have been consecrated by having our hearts sprinkled from an evil conscience and our bodies washed with pure water. God has been faithful to His promise and continues to exhort us to encourage one another and the approaching Day of Judgment draws nigh.

If we truly appreciate the blessings we now have in Christ, we will do all that we can to draw closer to God, hold fast that hope which we confess, and utilize the opportunities we have to encourage one another in love and good works.

INTRODUCTION: Hebrews 10:26-39

Immediately following a gracious exhortation to draw near to God and hold fast the confession of our hope, we find an ominous warning. It is a warning against “willful sin” and speaks of reaching a terrible state in which there no longer remains a sacrifice for sins and that there is a certain fearful expectation of judgement and fiery indignation. The question that may arise is; “Is this warning for Christians?”

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

The general truth here set forth is that, should those who have been converted and become Christians apostatize from Christ their state would be hopeless.

·        “For if we sin wilfully” - this is not to be understood as to a single act, but to a course of sinning; nor sins of infirmity through temptation, or even grosser acts of sin, but rather voluntary ones, those sins done on set purpose, resolutely and obstinately; that is, those done on our own accord where no constraint is used. The reference is to a definite decision where an individual deliberately determines to abandon Christ and turn from God...a total apostasy from the truth, against light and evidence, joined with obstinacy.

·        “After that we have received the knowledge of the truth,” - These words not only serve to identify the ones who are cautioned against apostasy, but are added to emphasize the enormity of the sin. The word “receive” the knowledge of the truth includes an act of the mind in understanding it, an act of the will in consenting, and an act of the heart in embracing it. Wherefore the sin here intended, is plainly a relinquishment and renunciation of the truth of the gospel, and the promises thereof, with all duty thereunto belonging, after we have been convinced of its truth, and avowed its power and excellency.

·        “There remaineth no more sacrifice for sins,” - the unpardonableness of this sin is affirmed in these words...those who apostatize from Christ: there is no relief appointed for them, no means for the expiation of their sin. What sacrifice is under consideration here? Christ’s sacrifice. What sacrifice no longer remains? Christ’s sacrifice. The blood of Christ is no longer available for one who persists in “willful sin.”

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

The positive punishment of apostates is here announced or that which does remain.

1.      For we must answer to Christ Himself.

Þ      2 Corinthians 5:10 & 11— “10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.”

2.      And we will be in the hands of the living God.

Þ      Hebrews 10:30 &31— “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.”

·        “But a certain fearful looking for of judgment” - This signifies that it will be a righteous sentence proportioned unto the crime of apostasy: there will be a full and open trial, with an impartial judicial condemnation: There is no mean between pardon and damnation.

Þ      James 2:13 - “13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”

Þ      2 Peter 2:3 - “3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.”

·        “And fiery indignation,” - God is highly incensed against the apostates...God’s judgment will express and answer to His infinite justice, holiness, and power.

1.      There will be a judgment involving fire.

Þ      Revelation 21:8— “8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”

2.      There will be a judgment involving indignation (the wrath of God).

Þ      Romans 2:5-11— “5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds:7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God.”

·        “Which shall devour the adversaries.” - these are those who are actuated by a principle of hostile opposition to Christ and Christianity…

1.      Such judgment will “devour” (not annihilate, but destroy)

Þ      Matthew 10:28— “28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”

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

·        If the despiser of the Mosaic law was dealt with so unsparingly (death without mercy), how much more severe must be the punishment meted out to those who scorn the authority of the Gospel!! The Greek word for “despise” means to utterly reject a thing, to set aside or cast off, to treat with contempt. There was no sacrifice available for those who broke the law of Moses wilfully, and presumptuously, therefore, this illustration indicates that there shall be no forgiveness available for those that reject the Gospel.

1.      There was sin that was “deliberate”…

(a)    In which one rejected Moses’ law.

(b)   In which one despised Moses’ law.

2.      There was sin that was “open” …

(a)    It had to be seen by two or more.

(b)   For death was not rendered unless there were “two or three witnesses.”

3.      While there was mercy for sins of weakness or ignorance, there was none for open and deliberate sin under the old covenant.

The popular idea in these degenerate times is that, under the Gospel regime God has acted, is acting and will act much more mildly with transgressors, than He did under the Mosaic economy. The opposite is the truth!

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?

·        “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God,” - this verse intimates that there are degrees of punishment:

Þ      Luke 12:47 & 48 –”47 And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.”

1.      One is worthy of “much sorer (worse) punishment” because a Christian that sins willfully has “trodden under foot the Son of God.” The word “trampled” comes from the Greek word katapathsaV (from the root word katapatew; katapateo) and denotes contempt of the most flagrant kind…such a person treats Jesus like dirt!

2.      If I profess to have received Christ as my Savior and have praised Him for His redeeming grace, what punishment can fitly meet my crimes if I now despise His lordship, flout His authority, break His commandments, walk with His enemies, and go on sinning presumptuously, till I end by committing the “great transgression?”

·        “And hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing,” - the backslider and apostate does, by his conduct, treat that precious blood as though it were a worthless thing or a common thing.

·        “And hath done despite unto the Spirit of grace?” - Luke 12:10; And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven...It is by the Spirit, the Christian is regenerated, enlightened, convicted, and brought to Christ. It is by the Spirit the Christian is led and fed, taught and sanctified. What reverence is due Him as a Divine person! How dreadful the sin then which treats Him with insolence, which scorns to attend unto His winsome voice, which despises His gracious entreaties. This type of sin is an open and deliberate insult to the grace of God.

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.

·        “For we know him that hath said,” - Here our attention is directed unto the Divine character, what God is in Himself...He is known by His works of creation, by His providence, and by His Scriptures. More particularly, that what He has said He is able to perform and that He is faithful to every word that He has said!

·        “Vengeance belongeth unto me, I will recompense, saith the Lord.” - God will yet pay to every transgressor the full wages to which their sins have earned...vengeance belongs to God and Him alone!! Punishment for sin belongs to God because it is committed against Him.

·        “And again, The Lord shall judge his people.” - This God does by chastising in a fatherly way, that we may not be condemned with the world. Yet, what God says concerning those who are the enemies of His people, becomes applicable to His people should they break and reject His covenant.

Þ      Deuteronomy 32:36— “36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left.”

Our conception of the Divine character plays an important part in molding our hearts and regulating our conduct. It is because the true nature of sin is so lightly viewed in the light of God’s Divine character and holiness, that many fail to recognize its infinite demerits and its eternal punishments.

31 It is a fearful thing to fall into the hands of the living God.

·        To “fall into the hands of” is a metaphor, denoting the utter helplessness of the victim when captured by his enemy. This is not to be understood in a good sense but in a bad sense and denotes being brought before the bar of God and there to receive the sentence of condemnation; when those that apostatize shall feel the weight of His hand and the fierceness of His wrath...this should be a “fearful thing.” They shall stand before the Judge, charged with sin, naked, and without a righteousness, speechless, and no one to speak on their behalf (no Mediator). To hear the dreadful sentence pronounced, and feel the wrath of God to the uttermost, how fearful and horrible this must be. This is the “living God” that from all eternity shall mete out due recompense for crimes committed.

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

·        “But call to remembrance the former days, in which, after ye were illuminated,” - The Holy Spirit had revealed to them their depravity and impotency, their lost and miserable state by nature. They were exhorted to remember the days when they did not meet the demands of God’s righteous law. The apostle’s design in this is, to mitigate the terror the preceding words might strike with them if they should turn back. This remembrance was to encourage their faith in God as their deliverer....this will render us more active in finishing the course set before us. If God does not deliver, there is no deliverance! Study the history of the nation of Israel as given in the O.T. if one has any doubts. Each time Israel found itself in bondage, it was the God of deliverance that freed them.

Such illumination (a call to remembrance) is more than a theoretical knowledge of a truth by means of reading, it is quite another to have a real and inward acquaintance with the same…when one is tried or afflicted, he experientially learns what is “that good, and acceptable, and perfect, will of God” (Romans 12:2). The highest honor God bestows on us in this life is when He permits us to suffer a little for the sake of Christ.

·        “Ye endured a great fight of afflictions;” - meaning that they had not fainted or given way to despondency, nor had they renounced their profession in the face of some violent persecution from their own countrymen...they had come out conquerors by the enabling power of God. Yet look what is promised in the message of the Gospel…

Þ      Romans 8:35-37— “35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us.”

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 this verse the apostle mentions one or two features of what their “great fight of affliction” had consisted.

1.   Some had been made public spectacles before their neighbors, by the malicious accusations brought against them.

2.   Others were the “partners” of those who were also cruelly treated.

The principle reference here is to the loss which they had sustained in their character and reputations...To be a companion of those who suffer for Christ, is an evidence of our love for His brethren, of courage in suffering, and of readiness to succor those who are persecuted because of the Gospel.

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.

·        “For ye had compassion of me in my bonds,” - The apostle here makes grateful acknowledgment of the sympathy which the Hebrews had shown him in an hour of need. Acts 21:33 refers to this time when Paul found himself in bonds; Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.

NOTICE: These words supply one of the many proofs that the apostle Paul was the author of this epistle.

·        “And took joyfully the spoiling of your goods,” - that is, the very furniture of their houses, their worldly substance, of which they were stripped by their persecutors...this they took quietly and patiently...even joyfully...rejoicing that they were counted worthy to suffer the confiscation of their goods for the sake of Christ.

·        “Knowing in yourselves that ye have in heaven a better and an enduring substance.” - This was the ground for their joy...faith looked away from things seen to those unseen, reckoning that “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us”

Þ      Romans 8:18— “18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”

It is only as faith is in exercise, as the heart is really occupied with our heavenly portion, that we enjoy them, and regard all else as but “vanity and vexation of spirit.”

In heaven we are to have a better substance; an enduring substance which will make more than ample amends for any suffering that we might endure in this life. We can further know in ourselves that we shall obtain to this heavenly enduring substance because of the firm conviction of our hearts…we are heaven bound and our hearts testify to us this truth…we know that we have passed from death to life. Therefore, nothing is of greater practical importance than that the Christian should keep clean and unstained his inward evidences that his journey is toward heaven.

35 Cast not away therefore your confidence, which hath great recompence of reward.

The obvious intent of verses 35-39 is stir up Christians unto utmost earnestness in making their calling and election sure, to guard them against the danger of backslidding, and to bear their trials with submission to the will of God.

·        “Cast not away therefore your confidence,” - that is, do not be discouraged and give way to despair at the approach of similar trials. The word “confidence” here has respect unto attitude or the state of heart Godwards...this is confidence that we have in Him, which may be defined as fortitude of mind, courage of heart, and constancy of will. It is only as the mind remains convinced of the righteousness of our cause, and as the heart is assured we are doing that which is pleasing to God, that, when we are criticized and condemned by men, and are menaced by their frowns and threats, we shall be steadfast, unmoveable, always abounding in the word.

·        “Which hath great recompense of reward.” - From these words it is very evident that the true Christian may, and should, have his eye upon the reward that is promised those who suffer for the Gospel’s sake...he that endures to the end shall be saved. One must have a true and strong faith in Christ because everlasting salvation depends on it and the reward of the inheritance follows such faith.

36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise

·        “For ye have need of patience,” - that is, that there is a need to exercise the continuance and increase in patience; in general to run the race that has been set before them...to bear afflictions from the hand of God, and reproaches and persecution from men. It was necessary that they should arm their minds with the spirit of resignation and perseverance, that having done the will of God, by cleaving to Christ and obeying Him, that they might receive the promised gift of eternal life.

·        “That, after ye have done the will of God,” - there can be no dismissing from the discharge of this duty while we are left here on earth or in eternity that follows...that is, the will of God, as it is made known in His word, which is the alone rule by which we are to live and all our ways are to be conformed.

·        “Ye might receive the promise.” - that is, eternal life...not the promise itself...but that eternal life is through grace, but must be patiently waited for.

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

·        The apostle here reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness. Here the reference is to the Lord Jesus Christ (Hab. 2:3) when He shall return in visible glory and power...Christ will not tarry beyond the appoint time, therefore, patience should be exercised. Our patience is to based on the fact that the Lord will soon return.

Þ      Habakkuk 2:3— “3 For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it 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.

·        “Now the just shall live by faith:” - (See Hab. 2:4) here the prophet is cited as proof that perseverance is one of the distinguishing characteristics of a child of God. The just man is not one in appearance only, but in reality; not by obedience to the law, but by obedience to Christ through faith...the “just” man is one who lives soberly and righteously and the life that he lives he lives by faith in Christ...a life of justification in Christ, a life of communion with Christ, and a life of holiness received from Christ. Perseverance is one of the distinguishing characteristics of a child of God.

Þ      Habakkuk 2:4— “4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.”

·        “But if any man draw back, my soul shall have no pleasure in him.” - this signifies one that is prideful, haughty, a man who continues in apostasy...this is one that is swelled with pride concerning his own righteousness. This righteousness is one that deludes a person to think that he is one of God’s very elect. Yet, one who thinks that by refusing to take up his cross daily and follow the example left by Christ, can escape the world’s approach and persecution and yet go to Heaven, is fatally deluding himself...unless one maintains a steady trust in God and an obedient submission unto His revealed will,