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Scriptural proof of the complete efficacy of the sanctification obtained on the basis of the obedience of Jesus Christ
Heb_10:5-18
[Heb_10:5.— åἰóåñ÷üìåíïò , while coming into, i. e., historically, not specially at his birth; but not åἰóåëèþí , on entering, or, after entering.— êáôçñôßóù , didst thou frame, fit out, perfect.
Heb_10:6.— ðåñὶ ἁìáñôßáò , offerings for sin.
Heb_10:7.— ôïῦ ðïéῆóáé , denoting purpose, i.e., in order to do.
Heb_10:8.— ἀíþôåñïí ëÝãùí , above, further back, while saying.— áἵôéíåò , characteristic; such as are.— ðñïóöÝñïíôáé , are offered, not, “were offered.”
Heb_10:9.— åἴñçêåí , he hath said (Heb_1:13; Heb_4:3).
Heb_10:10.— ἐí ᾧ èåëÞìáôé , in which will, not by which will. ἡãéáóìÝíïé ἐóìÝí , we have been sanctified; a completed act. We are sanctified might be that which habitually takes place, which would require ἁãéáæüìåèá .
Heb_10:11.— ðᾶò ìὲí ἱåñåýò , every priest indeed=while every priest.
Heb_10:12.— ïὗôïò äÝ , but this one, but he. Tisch. reads áὐôὸò äÝ , but he himself, but against preponderating authority, including that of Sin.— ðñïóåíÝãêáò , after offering.
Heb_10:13.— ôὸ ëïéðüí , as to the rest, in future= ôïῦ ëïéðïῦ scil. ÷ñüíïí , for the remaining time.— ἕùò , with subj. ôåèῶóéí ., for the more classical ἕùò ἂí ôåèῶóéí — ôïὺò ἁãéáæïìÝíïõò , those who are being sanctified, or who are sanctified from time to time, ôïὺò ἥé éáóìÝíïõò , would be those who have been sanctified.
Heb_10:15.— ìáñôõñåῖ äὲ ἡìῖí êáß , and testifies for us also.
Heb_10:16.— ἐðéãñÜøù , I will inscribe.
Heb_10:17.— êáὶ - ìíçóèÞóïìáé , Alf., dissenting from nearly all the recent comm., makes the apodosis of the citation commence here instead of with ëÝãåé êýñéïò , Heb_10:16; but although there are objections to the latter, the difficulties of his construction, I think, are still greater; and the examples of the use of êáß which he cites as justifying this construction (Heb_1:6; Heb_2:13; Heb_4:5) present really no analogy to it.—K.].
But a body didst thou form for me.—The Heb. text has: “Ears didst thou bore for me.” This is referred by Hengst., von Gerl., and others, with the ancient intpp. (who also translate erroneously “bore through, perforate”) to the custom mentioned Exo_21:6; Deu_15:17, of boring through the ear-lap of a servant who might become free, but preferred to remain in the voluntary and permanent service of his master. But we should rather refer the expression to our capacity of understanding by means of the ear, the expressed will of God, and thus of learning the way and means of acceptable sacrifice. Any arbitrary change of the text may not be charged upon our author. He found the reading óῶìá in the MSS. of the Sept., of which but few and inconsiderable ones have ὠôßá or ὦôá , Bl., Lün., and others, assume that óῶìá is an old corruption in the text, sprung from ἠèÝëçóá ÓÙÔÉÁ . But neither is ëָּøִéúָ literally rendered by ὤñõîáò . We must, therefore, suppose a generalizing of the thought as early as the Greek translation, and the more so as the further rendering ἐí êåöáëßäé âéâëßïõ ãÝãñáðôáé ðåñὶ ἐìïῦ , favored the supposition that the one who is speaking here is He of whom Moses and the prophets testified, and for whose divinely decreed coming the Old Testament had prepared the way (Del.). Êåöáëßò =little head is originally the name of the knobs at the end of the staves about which the scroll or volume was wound, and then the volume itself, with or without the addition of âéâëßïí , Eze_2:9; Eze_3:1-3; Ezr_6:2. Luther renders the word by chiefly, pre-eminently, inasmuch as some took it as=chief part or portion. Others translate “in the beginning,” as if having reference to a definite passage. In the Hebr. text the language is: “I come with the volume of the book which is written of me,” referring to the Prince’s code, Deu_17:14 ff., which the sovereign was always to keep at hand for his guidance. In the Heb. and in the Sept., the words “to do Thy will, O God,” are followed by, it was my pleasure, ἠâïõëÞèçí . In dropping this word, our author throws the clause ἐí êåöáëßäé — ἐìïῦ into parenthesis, and makes ôïῦ ðïéῆóáé dependent on ἥêù , which Thol. takes in its classical use as Perf., I am come, I am present Åὐäïêåῖí takes in the classics the Dat., but in Hellenistic Gr. ἐí (Heb_10:38) or frequently, as here, Heb_10:6, the Acc. Also Lev_7:37; Num_8:8, the Sept. designates the sin offering by the bare ðåñὶ ἁìáñôßáò , the idea of sacrifice being supplied from the connection (Œc., Lün.).
Heb_10:10. In which will, etc— èÝëçìá is not the will and obedience of Christ (Calv., Justinian, Carpz., and others), but the purpose and counsel of God, which is to be regarded as a purpose of love conceived in eternity, carried out in time by means of the freewill offering of Christ, and in the Holy Scripture is to be recognized as an openly revealed plan. ἘöÜðáî belongs not to ðñïóöïñÜò (Œc., Schlicht., Stein, etc.), which construction would have required a repetition of the art., but to ἡãéáóìÝíïé ἐóìÝí , which expresses not one subjective sanctification, but one objective reception into true relationship to God, and into the actual fellowship of the members of the people of God as the ἅãéïé , Heb_6:10; Heb_13:24. The mediator of this relation is Christ, ὁ ἁãéÜæùí , Heb_2:11.
Heb_10:11. And while every priest, indeed, standeth, etc.—The êáß introduces a new antithesis—to wit: that between the never-ceasing, yet ever-ineffectual and unavailing service of the Jewish priests, and the regal repose of the Messiah, who, after accomplishing an expiation of never-failing efficacy, exalted above the need of further sacrifice, sits enthroned at the right hand of God. In the inner forecourt none was permitted to sit; it was only to those who held watch without that this privilege was accorded, while the designation of the Levitical service by the words, “and he stood before the face of Jehovah,” is to be taken in its literal sense. A like contrast is expressed Heb_1:13 ff. in relation to the angels. Ðåñéåëåῖí , to take away round about, from every side, refers to the sin which begirts and encompasses man, Heb_5:2; Heb_12:1. Ôὸ ëïéðüí is the time still remaining until the Parousia. The parallelism of the clauses, and the progress of the thought, require our taking åἰò ôὸ äéçíåêÝò , Heb_10:12, not with the participial clause (Theophyl., Luth., Beng., Böhme, Lachm., etc.), but with ἐêÜèéóåí . The ἐöÜðáî of Christ’s offering is the burden and crown of the thought, Heb_10:1-10; in Heb_10:11-14 the ever-during throne after a once forever completed sacrifice, occupies the foreground (Del.). The Perf. ôåôåëåßùêí in connection with the Pres. Part. ἀãéáæïìÝíïõò , shows that here the reference is not to the subjective perfection of Christians reaching the end of life, and kept after the example of Jesus, by obedience in suffering (Heb_5:9; Heb_12:2); but to the translation of those who have become subjects of the high-priestly work of Christ, into that condition of perfection objectively and eternally valid in the sight of God, which the law, with its numerous and perpetually recurring rites and offerings, was unable to secure (Heb_7:19; Heb_9:9; Heb_10:1). The Scripture proof consists in a selection from the passage, Jer_31:31-34, already cited Heb_8:8-12.
2. The fact, still further, that even in the Old Testament obedience is put in place of animal sacrifices, and thus this also is declared to be a sacrifice, and, indeed, the true sacrifice, furnishes the Scripture proof of the doctrine, that Christ’s voluntary offering of Himself in perfect and loving obedience, is the genuine sacrifice, well pleasing to God, to which prophecies and types point.
3. In the fact, finally, that Christ’s offering of Himself has fulfilled the saving and loving will of God, not merely as expressed in Scripture, but as existing in His determinate counsel, the idea of sacrifice is realized; the purpose of God to institute an economy of salvation, based upon the expiation of sins by an efficacious sacrifice, is attained; and hence there is no further offering for sin, either, in the same, or any different form, as evinced also by the express testimony of the Holy Spirit in Jeremiah.
4. When God places His will—to wit: the performance, by His servants, of that which He wills, positively as a second requisition, it appears in contrast with the first, viz., the offering of external and symbolical sacrifices. But the offering of such sacrifices was itself a matter of express divine ordination; and thus a contradiction seems to emerge and an antagonism within the sphere of the divine counsels and purposes themselves. In truth, however, there is no contradiction between the two, but simply a taking away of the earlier system of the divine appointment first, and its replacement by the second. The transitory nature of the first is not merely prefigured by the symbolical character of the legal sacrifices themselves, but expressly declared within the very limits of the Old Testament revelation, partly by statements regarding the essential will of God, partly by the prediction of a new and perfect covenant. But in a merely outward offering God has never had pleasure. The fact of its being brought from the property of the worshipper, always had a reference to his personality and will. But even the voluntary offering of things stands in no equal or parallel relation to the entire person’s voluntary sacrifice of himself. Thus the Old Testament utterances are, as to the matter of fact, in no way self-contradictory.
5. Our transference into a true saving and peace-imparting fellowship with God, or our objective sanctification is brought about by the personal offering of Jesus Christ upon the cross (Eph_5:2); which offering is the fulfilment of the essential will and eternal saving purpose of God, and has once for all accomplished what was only shadowed forth by those typical sacrifices which year by year were offered by the priests who ministered before God, always the same, and of such quality that their impotence completely to take away sin was everywhere conspicuous.
6. The waiting of the Royal Priest, who is enthroned at the right hand of God, for the complete subjection of all His enemies, does not involve the idea of His personal inactivity until the time of His second coming, but expresses, in contrast with that activity of the earthly priests which never attains to its end, the exalted repose of the Mediator, who, in every relation, has reached the goal of perfection; who, after bringing to actual realization the ideal of propitiation which was typically announced in the Aaronic high-priesthood, now receives forever the position typically predicted in the royal priesthood of Melchisedek, a position exempted from future sacrifices, and fraught with unlimited homage, honor, and capacity for the bestowment of blessings.
Starke:—Sin must be, in the eyes of God, an evil overwhelmingly great, since by no other means, whether work, obedience, or sacrifice, can it be atoned for and done away, but only by the all-holy sacrifice of Christ, 1Pe_1:19; 1 John 1:18.—Jesus Christ is the only object revealed in the entire Scriptures to whom they can be pointed who would obtain forgiveness of sins and eternal blessedness, Act_10:43.—The myriad sacrifices of the Old Testament could not have been, in the slightest degree, acceptable to God, except so far as they prefigured the perfect propitiatory offering of the Messiah, an offering of which He had long before smelled the sweet odor, Eph_5:2.—See how willingly thy Jesus suffered for thee; shouldest thou then not again somewhat willingly suffer for Him? Joh_18:4; 1Pe_2:21.—No worship of God can be acceptable to God otherwise than in Christ.—The Divine service of the Old Testament was burdensome and oppressive; we cannot sufficiently thank God, that in Christ we are free from it. He who now will not serve God shall have all the less excuse, and heavier condemnation, Gal_5:1.—We are under obligation to serve God every day, and can never serve Him sufficiently, Luk_17:10; Rev_7:15.—He who suffers with Christ, and conquers in Christ, will, with Christ, be gloriously exalted, 2Ti_2:11-12; Rev_3:21.—We may bid defiance to our enemies; in Christ shall we triumph; but they shall be overthrown and lie prostrate, Rom_8:34 ff.—Thou puttest faith in a trustworthy man; it were a shame not to believe the true God Himself, who has testified that the sacrifice of Christ alone suffices for our sins, 1Jn_5:9.—To have the law of the Lord in our mouth merely, and make our boast of it, is nothing; but whoever has it written on his heart, and retains it, he is pleasing to God.
Rieger.—What gave to the sacrifice of Jesus its everlasting value, is that in it all was executed according to the direction and will of God.—Sanctification comprehends all the different elements in the restoration of man, calling, justifying, glorifying.—The Holy Spirit also gladly interests and occupies himself with the gracious covenant of God on behalf of us poor sinners. He recognises with joy every forward step that we take therein.—The grace of Christ, the blessing of His single sacrifice, gives wide scope for the love of God, for His pleasure in us, the objects of His grace; and with the love of God comes a larger communion of the Holy Spirit.—The language of the Son has been, under the impulses of the Spirit of Christ, recorded in writing by holy men, and thus gradually grew up the whole Old Testament Scripture, together with the pledge and obligation therein recorded, of Him who was to come, and upon which, even on the cross, His attention was fixed, until He saw all had been accomplished.
Schleiermacher (Festival Discourses):—The death of the Redeemer, the end of all sacrifices: first, because there is needed no other remembrance of sin, which otherwise must have been renewed from day to day, and from year to year; but, secondly, because sin is now really taken away, and such insufficient provisional aids are no longer needed.
Heubner:—The value of our body, and of the whole sensible world, consists in their being means and instruments of the Holy Spirit.—God has had no pleasure in offerings which were made without repentance and faith; they could at best continue only till Christ; and finally, God regarded them merely as types.—The continued dominion of Christ amidst all the uprisings of His enemies, amidst all the endeavors against Him, His doctrine and His Church, is a pledge of our reconciliation, and of our ultimate completed blessedness.—Forgiveness of sins is the condition of our receiving the Holy Spirit.—Christ, with His holy suffering, love and perfect obedience is the one only thing wherein God can have infinite pleasure, and for the sake of which He can look graciously on the race of men.
Menken:—The divine majesty and universal dominion to which our perfected Mediator and High-Priest attained immediately on His entrance into the heavenly all-holy, stands in glorious contrast with the momentary and fearful waiting of the Levitical high-priest before the shadowy semblance of the divine throne; but it assures us, also, that we have in our eternal High-Priest in heaven all that we need for our salvation, and most complete perfection. He is all, and possesses all.
Footnotes:
Heb_10:6.— çὐäüêçóáò the form adopted (after A. C. D*.,) by Lachm. and Tisch., is to be preferred to åὐäüêçóáò .
Heb_10:8.—The plur. èõóßáò êáὶ ðñïóöïñÜò , is, according to Sin. A. C. D*., 17, 23, 57, to be read instead of the sing., which repeats the words, Heb_10:5, and in Sin. is substituted by the corrector.
Heb_10:8.—The Art. before íüìïí is wanting in Sin. A. C., 37, 46, 71, 73.
Heb_10:8.—The reading ὁ èåüò after ôïῦ ðïéῆóáé is interpolated from Heb_10:7, and, with Sin. A. C. D. E. K., 17, 39, 46, is to be expunged.
Heb_10:11.—The authorities vary between ἰåñåýò and ἀñ÷éåñåýò . The sense demands the former word, which is also found in Sin.
Heb_10:12.—The authority of Sin. A. C. D*. E., 67**, 80, 116, requires ïí ̓͂ ôïò äÝ instead of áὐôὸò äÝ .
Heb_10:16.—Instead of ἐðὶ ôῶí äéáíïéῶí , as read by D***. E. J. K., and most minusc., ἐðὶ ôὴí äéÜí ., is to be preferred with Sin. A. C. D*., 17, 31, 47.
Heb_10:17.—Instead of ìíçóèῶ , read with Sin. A. C. D*. E., 17, ìíçóèÞóïìáé . Sin. has the former reading as a correction.