Chapter Ten

The insufficiency of the Old Testament sacrifices for the cleansing of the sins of all humanity and their replacement by the one sacrifice of Christ (1–10). The abolition of sacrifices in general in the New Covenant (11–16). An exhortation to faithfulness to one’s confession and to virtue (19–25). A warning and reminder of God’s severe wrath and punishment for apostasy (26–31). Praise for past diligence and patience and encouragement to further advancement in faith and virtue (32–39).

Hebrews 10:1. For the law, having a shadow of the good things to come and not the very image of those realities, with the same sacrifices offered continually year by year, can never make perfect those who draw near with them. Hebrews 10:2. Otherwise they would have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had any consciousness of sins. Hebrews 10:3. But in these sacrifices there is a yearly reminder of sins, Hebrews 10:4. for it is impossible that the blood of bulls and goats should take away sins. “A shadow... and not the very image of the realities,” that is, not the truth itself. “Just as in painting, while one is sketching, there is some kind of shadow, but when the colors are laid on and the tones applied, there is a likeness — so it was with the law” (Chrysostom). — “Not the very image of the realities,” that is, of the sacrifices, of the forgiveness of sins. As only the shadow of the good things to come, the law was insufficient for attaining the main goal of salvation — the cleansing of sins, which could be accomplished neither by sacrifices in general, nor by the blood of bulls and goats offered as sin offerings. These sacrifices served only as a reminder of sin (vv. 1–4). “The multitude of sacrifices and the fact that they were offered without ceasing shows that they never cleansed those who offered them... If people had been freed from all sins, sacrifices would not have been offered daily — yet it was ordained to offer them for the whole people without ceasing, both in the evening and during the day. Thus what was done by them was an accusation of sins, not an absolution of sins, a demonstration of weakness, not a law of power... The offering of sacrifices was a demonstration of sins, and the unceasing nature of the offerings was a demonstration of weakness. But in the work of Christ it is the opposite: he offered once, and this is sufficient forever” (Chrysostom).

Hebrews 10:5. Therefore, when Christ enters into the world, he says: Sacrifices and offerings you did not desire, but a body you prepared for me. Hebrews 10:6. In whole burnt offerings and sacrifices for sin you took no pleasure. Hebrews 10:7. Then I said: Behold, I come — as it is written of me in the scroll of the book — to do your will, O God. Having shown the insufficiency of the Old Testament sacrifices, the apostle now proves also the ultimate fruitlessness of offering them after the one sacrifice of Christ has been offered. The passage of Holy Scripture cited in confirmation of this is taken from Ps 39:7-9, where David expresses the thought that since God does not want from him any outward sacrifices, the singer himself desires to offer God another sacrifice: his fulfillment of the will of God and of his Law, inscribed in certain sacred books and in the heart of the Psalmist. What precisely this fulfillment of God’s will consists of, the Psalmist does not state definitively; but it is clear only that he intends to accomplish something positive, and not to refrain from something (as some thought — to fulfill the prohibition to build the temple). Finally, by whom, and when, and where this will of God was declared, which the prophet desires to fulfill, is also indicated indefinitely — “in the scroll of the book” (έν χεφαλίδι γραμματιχή, literally from the Hebrew — in the book scroll), that is, according to the opinion of some, in the very first psalm of David himself, where the blessedness of the righteous man is celebrated, whose will is in the law of the Lord. The apostle applies the cited passage from David’s psalm in reference to Christ, who came into the world to fulfill the will of God regarding the offering of another true sacrifice to God for humanity, having annulled the former sacrifices unpleasing to God. This fulfillment of God’s will by the Messiah-Christ consisted in his incarnation and his offering of himself voluntarily to suffering and death, having been ordained in the counsel of God immediately after the fall of the first people (“in the scroll of the book,” as narrated at the beginning of all books).

Hebrews 10:8. Having said above that “neither sacrifices nor offerings nor whole burnt offerings nor sin offerings — which are offered according to the law — you have not desired nor taken pleasure in, Hebrews 10:9. then he added: “Behold, I come to do your will, O God.” He does away with the first in order to establish the second. “It was not Christ who put an end to the sacrifices, but first they were abolished, and only then did he come... He waited until the sacrifices were exposed by themselves, and then came... Here the apostle in no way blames those who offered them, showing that God does not accept sacrifices not because of their failings (as he said in another place), but because the insufficiency of the thing itself has finally been revealed and it has become manifest that it has no force and is no longer timely” (Chrysostom). — “He does away with the first in order to establish the second...” — “the second” — as opposed to the multitude of sacrifices — was established by the once-for-all offering of Jesus Christ of himself as a sacrifice; however, the main thought here is not in what the first and what the second are, but in what the will of God desires and what it does not desire.

Hebrews 10:10. By this will we have been sanctified through the once-for-all offering of the body of Jesus Christ. “Here the apostle in another way proves that it is not sacrifices but the will of God that cleanses people. Is there then no will of God for the offering of sacrifices? But is it surprising that now there is no such will of God, if from the beginning there was no such will of his? ‘For who,’ he says, ‘has required this from your hands (Isa 1:12)?’ Why then did he himself institute the sacrificial offerings? Out of condescension” (Chrysostom).

Hebrews 10:11. And every priest stands daily in his service, and offers repeatedly the same sacrifices, which can never take away sins. Neither the most constant (daily) sacrificial offerings, nor their variety, with the presence of lawful sacrificial officiants, can ever destroy sin. And this, one may say, is the most terrible assertion for those who revere the Old Testament institutions, and it is based on almost nothing explicit. Evidently it is stated as universally known and experienced by everyone. Seeing the constant futility of the sacrifices, the Jews should have lost hope of salvation through sacrifices. Quite different in character and power is the sacrifice of Christ (Heb 10:12-18). Having offered it once, he sat down at the right hand of God, the result of which is the forgiveness of sins and the superfluousness of new sacrifices. In confirmation of this (apart from the testimony of the Spirit of God) the subjection of all his enemies to the Messiah is noted (Ps 2:8; cf. Heb 1:13), and also that spiritual transformation of believers about which Jeremiah prophesied (Jer 30:21-24; cf. Heb 8:10-12).

Hebrews 10:12. But he, having offered one sacrifice for sins for all time, sat down at the right hand of God, Sitting at the right hand of God is contrasted with standing. Standing is proper to the one who serves; consequently, sitting is proper to the one who is served.

Hebrews 10:13. waiting from that time until his enemies would be made a footstool for his feet. This insertion about the subjection of all his enemies to Christ is necessary as a counterweight to the thoughts about the sufferings of Jesus Christ, which so troubled many, especially among the Jews, many of whom even during the lifetime of Jesus Christ could not reconcile themselves to the thought of the lowly birth, and even more of the sufferings, of the Messiah (cf. Heb 2:8; 1 Cor 15:25).

Hebrews 10:14. For by a single offering he has perfected for all time those who are being sanctified. A continuation of the thought of Heb 10:10 and Heb 10:12.

Hebrews 10:15. And the Holy Spirit also bears witness to us; for it is said: Hebrews 10:16. This is the covenant that I will make with them after those days, says the Lord: I will put my laws into their hearts, and I will write them on their minds, Hebrews 10:17. and their sins and their transgressions I will remember no more. Hebrews 10:18. And where there is forgiveness of these, there is no longer any offering for sin. “Having said that sacrifices are no longer offered, having confirmed this from Scripture and also apart from Scripture, having presented also the prophetic word — ‘sacrifices and offerings you have not desired,’ he now says that God has already forgiven sins” (Chrysostom). “He forgave sins when he gave the (new) Covenant; and this Covenant he gave through the (sacrifice of Christ). If then he forgave sins through this one sacrifice, there is no longer need for another” (ibid.).

Hebrews 10:19. Therefore, brothers, having confidence to enter the sanctuary by the Blood of Jesus Christ, by a new and living way, The apostle urges following Christ into the heavenly Holy of Holies by the path he has laid. — “Having confidence.” “Why — ‘confidence’? Because of the forgiveness of sins. Just as shame comes from sins, so from the forgiveness of all of them comes boldness; and not only from this, but also from the fact that we have become co-heirs of Christ and have been counted worthy of such love from him” (Chrysostom). — “To enter the sanctuary.” By this entering is meant entry into heaven and access to spiritual mysteries. — “By a new and living way.” “Well did he say ‘by a new and living way’: the first way was a way of death, leading down to Hades, but this is a way of life; he did not say: of life, but called it ‘living,’ expressing that it remains such constantly” (Chrysostom).

Hebrews 10:20. which he has opened for us anew through the curtain, that is, through his Flesh, “Which (way) he has opened anew” — Greek: ήν ενεκαίνισεν — Slavonic more precisely: “which he has renewed,” that is, which he arranged and by which he himself passed first; renewal means the beginning of use. — “Through the curtain, that is, through his Flesh...” “This Flesh was the first to blaze the trail, which, as the apostle says, he renewed and through which he himself deigned to pass. Rightly is the flesh called a curtain, for when it was exalted, then the heavenly was also revealed” (Chrysostom).

Hebrews 10:21. and having a great Priest over the house of God, Hebrews 10:22. let us draw near with a sincere heart, in full assurance of faith, having our hearts sprinkled clean from an evil conscience, and having our bodies washed with pure water, “Let us draw near...” Who — “let us draw near”? “One who is holy in faith, in spiritual service” (Chrysostom). — “With a sincere heart, in full assurance of faith,” “because here there is nothing visible: priest, sacrifice, and altar are all invisible” (Chrysostom). — “Having our hearts sprinkled clean from an evil conscience...” “Here the apostle proves that not only faith is required, but also a virtuous life and the absence of any consciousness of something bad. Those who do not conduct themselves perfectly are not admitted into the holy place, because it is holy and the holy of holies; consequently, no one who is impure enters here. Those people washed the body, but we — the conscience; it is necessary even now to wash, but with virtue” (Chrysostom). — “Having our bodies washed with pure water.” “Here is spoken of the font of baptism, which cleanses not the body but the soul” (Chrysostom). “He speaks of water that either cleanses or has no blood” (ibid.).

Hebrews 10:23. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. “Faithful is he who promised.” “What? That it is necessary to depart (from this life) and enter into the Kingdom (of Heaven). Therefore do not investigate, do not demand proofs: our (subjects) require faith” (Chrysostom).

Hebrews 10:24. And let us consider one another so as to stir up love and good works, “Just as iron sharpens iron, so also fellowship with one another multiplies love. If a stone, striking against a stone, produces fire, how much more a soul communicating with a soul?” (Chrysostom). “What does ‘stirring up love’ mean? So as to love more and more and to be loved. He adds: ‘and good works,’ so that they should be filled with emulation... Whoever is virtuous, let us imitate him, let us look at him in order to love and be loved; and from love come good works” (Chrysostom).

Hebrews 10:25. not forsaking our own gathering together, as is the custom of some; but encouraging one another, and all the more as you see the day drawing near. “What does ‘not forsaking our own gathering together’ mean? He means that from the assembly and mutual fellowship there comes a great power (Matt 18:20; John 17:11; Acts 4:32)... from it love is multiplied; and from the multiplication of love, deeds according to God necessarily follow...” (Chrysostom). — “As is the custom of some.” Here the apostle proposes not only an exhortation but also a reproach, with a prohibition. — “The drawing near of that day...” In the original of the present passage there is no word “that” and apparently there should not be, since here one is speaking properly of the coming in general of a bright time for Christians — their morally bright state and the full triumph of them on the great day of glory of the Church of Christ (cf. Heb 8:8; Rom 13:12; 1 Cor 3:13; 1 Thess 5:4-8). However, if one takes into account Heb 10:27, one can say that here too one should partly understand “that day” — for some bright and joyful, but for others terrible and ruinous.

Hebrews 10:26. For if we sin willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, “There no longer remains a sacrifice for sins...” — that is, there is no second sacrifice, there is no second cross. “Therefore he spoke repeatedly about the sacrifice, that it is one and the same — with the purpose of showing not only that it differs from those of the Jews, but also to warn the hearers, so that they should not expect another sacrifice according to the Jewish law” (Chrysostom).

Hebrews 10:27. but a certain fearful expectation of judgment and a fiery indignation ready to devour the adversaries. The apostle interrupts his previously calm reasoning with a solemn reference to the terrible judgment of God and the fire of Gehenna, comparing this dreadful consequence of betraying the New Covenant with the also dreadful consequence of betraying the Old, but in such a way as to show at the same time the greater responsibility for betraying the New, and the more dreadful punishment for this, and, so to speak, its fittingness and justice.

Hebrews 10:28. Anyone who has rejected the law of Moses dies without mercy on the testimony of two or three witnesses, “Without mercy...” “There was no condescension there, no mercy, though it was the law of Moses... how much more here?” (Chrysostom).

Hebrews 10:29. how much worse do you think will be the punishment deserved by the one who has trampled on the Son of God and has not regarded as holy the Blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? “The one who has trampled on the Son of God...” “In what way does someone trample the Son of God? If, receiving him in the mysteries, he commits sins, tell me, does he not trample on him? Does he not despise him? Just as people trample on those they hold in contempt, so those who sin regard Christ as nothing, and therefore they sin...” (Chrysostom). — “Has not regarded as holy the Blood of the covenant...” — Greek: χαί το αίμα τής διαθήκης χοινόν ηγησάμενος — Slavonic more precisely: “and considered the blood of the covenant as common...,” that is, considering it unclean, or in no way better than everything else” (Chrysostom). — “Has insulted the Spirit of grace...,” because the one who does not receive a benefaction insults the benefactor. How much worse punishment will such a person deserve? The apostle does not state this directly, but makes it sufficiently clear to everyone, showing the difference between the rejection of the law of Moses and the trampling upon the Blood of Christ.

Hebrews 10:30. For we know him who said: Vengeance is mine, I will repay, says the Lord. And again: The Lord will judge his people. “Vengeance is mine, I will repay!” According to Chrysostom’s interpretation, this is said about enemies who do evil, not about those who suffer evil. At the same time, it is shown further how much more terrible it is to fall into the hands of the living God than into the hands of men, as was the case with violating the law of Moses.

Hebrews 10:31. It is a fearful thing to fall into the hands of the living God! “We fall, he says, into the hands of the Lord, and not into the hands of men. If you do not repent, you will fall into the hands of God. This is terrible, but falling into the hands of men — that is nothing” (Chrysostom).

Hebrews 10:32. But remember the former days in which, after having been enlightened, you endured a great contest of sufferings, The apostle turns in the following verses with praise to the readers for their recent good condition, seeing in it a basis for the same in the future, given the maintenance of hope and patience (Heb 10:32-36). “Great is an exhortation drawn from deeds. One who has begun a work should continue it so as to succeed. He speaks as if to say: when you were just beginning, when you were still only disciples, even then you showed such zeal, such courage; and now — all the more. Whoever proposes such an exhortation acts very powerfully through their own example. And notice: he did not simply say ‘you endured suffering,’ but with the addition: ‘great.’ And he did not say: temptations, but: ‘contest’ — this expression denotes approval and the highest praise. Then he enters into detail, expanding his speech and expressing many praises” (Chrysostom).

Hebrews 10:33. partly while being publicly exposed to reproaches and afflictions you became a spectacle for others, and partly while sharing in the condition of those who were so treated; Hebrews 10:34. for you had compassion on my bonds and accepted the plundering of your possessions with joy, knowing that you have for yourselves a better and abiding possession in the heavens. “Knowing that you have for yourselves in the heavens a possession better and abiding.” An obvious allusion to the word of the Lord on this matter, Matt 6:20.

Hebrews 10:35. Therefore do not throw away your confidence, which carries a great reward. Hebrews 10:36. For you have need of endurance, so that when you have done the will of God you may receive what is promised; “If you know that you have in the heavens a better possession, seek nothing here; you have need of endurance, not of multiplied efforts, so as to remain in the same place, so as not to lose what has been given to you; nothing more is needed for you, except to stand as you stand, so that, having reached the end, you may receive what has been promised... You need only one thing: to endure delay (in the fulfillment of the promised), and not to struggle anew” (Chrysostom).

Hebrews 10:37. for yet a little while, very little, and the Coming One will come and will not delay. Cf. Hab 2:3-4. “So that they should not say: When will he come? — he encourages them with the words of Scripture... If even then it was said: ‘yet a little while, the Coming One will come and will not delay,’ then evidently now he is even closer. Thus even for the waiting a not insignificant reward will be received” (Chrysostom). “Strong is that exhortation when someone proves that those who have fulfilled everything can lose everything because of a little weakness” (Chrysostom).

Hebrews 10:38. The righteous one will live by faith; but if he draws back, my soul has no pleasure in him. Hebrews 10:39. But we are not of those who draw back to destruction, but of those who have faith to the saving of the soul. Cf. 1 Thess 5:9.