Hebrews 10:11-25 - The New And Living Way Open To Us
Note the contrast between the standing of the priests and the sitting of the Priest. The one indicated incompleteness, the other a finished work. All that needed to be done for our final and entire deliverance from sin was accomplished when Jesus returned to the Father. It is for us to pass in large demands and claims. The bank is full, but we must draw on it.
It is a great help, in the study of the Old Testament, to notice how explicitly the writer here attributes to the Holy Spirit the words spoken by one of the old prophets. What a comfort it is to know that God forgets our sins when we have confessed and forsaken them!
The way of prayer and faith was new, for our Lord had just opened it; living, because only those alive in Christ can tread it. The rending of the Temple veil was emblematic of the open vision of God, given through Calvary. But we must be true, believing, reliant on His death and pure through His cleansing, John 13:5-8. [source]
Chapter Summary: Hebrews 10
1The weakness of the law sacrifices 10The sacrifice of Christ's body once offered, 14for ever has taken away sins 19An exhortation to hold fast the faith with patience and thanksgiving
Greek Commentary for Hebrews 10:18
There is no more offering for sin [ουκετι προσπορα περι αμαρτιας] This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18). As Jeremiah had prophesied, there is actually remission (απεσις aphesis removal) of sins. Repetition of the sacrifice is needless. [source]
[] d There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends. -DIVIDER-
-DIVIDER-
[source]
Reverse Greek Commentary Search for Hebrews 10:18
Hebrews 9:22And without shedding of blood is no remission [καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις] This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]
Hebrews 13:14For here have we no continuing city [οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν] Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9,Hebrews 9:23,Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9,Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
Hebrews 10:17 [] Here again the writer adds “their iniquities” ( των ανομιων tōn anomiōn ) to “sins” of Hebrews 8:12 and reads μνηστησομαι mnēsthēsomai (first future passive) with ου μη ou mē rather than μνηστω mnēsthō (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15 , Hebrews 10:16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκεναι meta to eirēkenai of Hebrews 10:15 with anacoluthon in Hebrews 10:18 . At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Hebrews 8:10 and all of Hebrews 8:11 ). [source]
What do the individual words in Hebrews 10:18 mean?
Wherenowforgivenessof these [is]no longer [is there]an offeringforsin
Greek Commentary for Hebrews 10:18
This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18). As Jeremiah had prophesied, there is actually remission (απεσις aphesis removal) of sins. Repetition of the sacrifice is needless. [source]
d There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Hebrews 10:18
This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]
Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
Here again the writer adds “their iniquities” ( των ανομιων tōn anomiōn ) to “sins” of Hebrews 8:12 and reads μνηστησομαι mnēsthēsomai (first future passive) with ου μη ou mē rather than μνηστω mnēsthō (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15 , Hebrews 10:16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκεναι meta to eirēkenai of Hebrews 10:15 with anacoluthon in Hebrews 10:18 . At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Hebrews 8:10 and all of Hebrews 8:11 ). [source]