SHADOW AND SUBSTANCE
The law is only a shadow of the good things that are coming— not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Hebrews 10:1
The author here contrasts two Greek words, skian (shadow) and eikona (reality or image). The word skian is placed in the emphatic position in the sentence probably because the author wishes to point out its limitations. When we think about it, a shadow really doesn’t tell us much. It gives us only one dimension and it does not speak of color or of true shape. It gives us only a rough outline—a sketch of the thing or individual.
The eikona (image NKJ) on the other hand does give us a true picture of what it represents. It gives us the picture in three dimensions, along with color and detail. In 2 Corinthians 4:4 and Colossians 1:15, Jesus is said to be the eikon, the image, or the true picture of God.1 Here also the author compares the law with its many sacrifices as the shadow of better things that are coming. The law, being only a shadow of reality, could not present a true picture and therefore could not make the worshipers or their offerings perfect.
“Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins,” (10:2-3). The thing that stands out about sacrifices and offerings was that they had to be repeated continually, day after day, year after year, and century after century. This in itself was one proof of their inability to take away the guilt of the people. Milligan reminds us that on the great Day of Atonement all the sins committed during the past year, even those for which offerings had been made, were called to remembrance once more and atonement was again made.2
People through the ages had felt the guilt of sin. Pagan people, from time immemorial, had offered animals to try and solve their sin and guilt problems. Obviously, they realized that sin was costly and that something costly, like the life-blood of an animal, had to be offered to appease their god. In short, “sin was serious; it forfeited life.” 3
In reality however, animals or animal blood could not solve the human guilt problem. Our author has dealt with this before and now repeats himself. This idea really becomes foolish when we think about it. After all, animals do not belong to us in the first place and therefore cannot qualify as an offering because they already belong to God.4 In Psalm 50:10 we read: “for every animal of the forest is mine, and the cattle on a thousand hills.”
Of course, when the temple was destroyed in AD 70 it was no longer possible for the Jewish people to offer animal sacrifices. Ellison remarks that the Jewish leaders must have realized the insufficiency of these sacrifices at this time for they quickly switched their emphasis away from them.5
Now the writer clearly states his argument that the blood of animals will not work: “It is impossible for the blood of bulls and goats to take away sins” (10:4). This is a devastating verse that calls the whole sacrificial program of Israel into serious question. It is undoubtedly one of the most important verses in the whole Bible. It assures us that Israel was never saved through the sacrificial system. It was only a shadow of the real solution to sin that was already prepared and on the way. “Foreseeing that animal blood could not take away sin, God had from eternity planned another offering to which the burnt sacrifices always pointed.” 6
GOD’S PREPARED SACRIFICE
Therefore, when Christ came into the world, he said: “Sacrifice and offering you did not desire, but a body you prepared for me; with burnt offerings and sin offerings you were not pleased.” Hebrews 10:5-6
As we have indicated before, the sin problem was so big that only God could solve it, and he did that before sin ever came into being, even from the foundation of the world (Rev. 13:8). God the Son would be the willing sacrifice for all the sin of humankind. While animals were unwilling sacrifices Jesus was a willing sacrifice. It is clear from scripture that Jesus came to give his life a ransom for sin (Mk. 10:45). He came to do his Father’s will and that will was that he become the sin offering (Lk. 22:42).
Here the author quotes Psalm 40:6. This Psalm of David speaks prophetically and plainly of the coming Messiah. Here the Messiah says “a body you prepared for me.” This passage is taken from the Septuagint, the popular Greek Bible of the First Century church, which had been translated during the second and third centuries BC. It is of interest that the Masoretic Text (MT), which was completed several centuries after New Testament times, varies from this early text. The MT reads, “my ears you have pierced.” Most popular modern translations read as the NIV does above, speaking of a body prepared. We cannot tell which of these statements is the most accurate, and with this verse even the Dead Sea Scrolls cannot help us.
Perhaps the differing statements are not so far removed from each other. A body prepared speaks of the physical body of Jesus or God “Immanuel” who came into the world and lived here as flesh and blood— God’s sacrifice for sin. The pierced ears are no doubt a reference to the freed Hebrew slave of the Old Testament who desired to continue on with his master and be faithful to him.7 In such a case the slave’s ear was bored with an awl and he became his master’s slave for life (Exo. 21:5-6). In either case we see a servant who is totally dedicated to his master.
In this verse the writer states, “Sacrifice and offering you did not desire…with burnt offerings and sin offerings you were not pleased.” This raises a question as to whether or not God ever wanted offerings to be made in the first place. There are a number of scriptures that sound like this. In 1 Samuel 15:22, the prophet states that obedience is more important than sacrifice. In Psalm 50:14, Israel is instructed to give offerings of thanksgiving. In Psalm 51:17, Israel is told that a broken heart is better than sacrifice. In Hosea 6.6, Israel is informed that mercy is better than sacrifice. In Isaiah 1.11, we read that God has no pleasure in the blood of bulls, goats and rams.8 Finally, in Micah 6:8, the prophet says: “…And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.
It is clear in scripture that right attitudes and right acts were very important and not just the mere ritual of sacrifice. God always wanted to get to the heart of people. Yet, it was critically important that the Israelites continued on with the types and shadows of sacrifices until the reality came. God just wanted people to perform the sacrifices in hope, faith, praise and holiness as they awaited the coming of their Messiah.
“Then I said, ‘Here I am— it is written about me in the scroll— I have come to do your will, my God’” (10:7). Here we have a “talking Lamb” who is saying to his Father before the ages, “Here I am.” In John 12:27, as his path began to lead directly to the cross Jesus said: “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour.” We can see why it is stated in Revelation 13:8 that Jesus was slain from the creation of the world. Jesus had already given himself and the cross was already a reality in the mind and heart of God.
The psalmist here makes reference to the scroll where this important information was written. Of course, scrolls were the books of the ancient world. They are still used in most Jewish synagogues today and the ancient scroll of Isaiah can still be seen in the Shrine of the Book in Jerusalem. This particular scroll is in excellent condition and the leather scroll is said to measure twenty-nine feet in length (8.84 m.).9
“First he said, ‘Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them’— though they were offered in accordance with the law” (10:8). It is clear here that sacrifices and offerings had become a mere ritual to many. In short, God was sick of this kind of worship and he says so (cf. Isa. 1:11-17; Mal. 1:10). Still, it was absolutely necessary for the types and shadows of sacrifice to continue until the perfect sacrifice for sin could come.
“Then he said, ‘Here I am, I have come to do your will.’ He sets aside the first to establish the second” (10:9). Here the talking Lamb continues. He is none other than Jesus the Messiah of Israel and he has come to fulfill and set aside the laws of sacrifice. As the scripture says in 1 Corinthians 13:10, “but when completeness comes, what is in part disappears.”
“And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all” (10:10). “Here the work of sanctification [being made holy] refers to the placing of the believing sinner into the status of a saved person with all the accompanying blessings…The words ‘we are sanctified’ are in the Greek text a perfect participle and a finite verb, showing in the strongest way the permanent and continuous state of salvation into which the believer is brought.” 10
We may wonder how we are sanctified by the will. We saw in verse 9 that Jesus came to earth to do the will of God. The will of God was that he lay down his life for sinners. That sacrifice was a “once for all” offering of the body of Jesus as a permanent sacrifice which in turn brings about a permanent or eternal sanctification for the saints of God.
FUTILITY OF THE OLD ORDER
Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. Hebrews 10:11
Day after day, year after year, and century after century, the priests of Israel offered up animals and poured out rivers of blood. Yet it is of note that not one of these blood offerings could take away a single sin. The priests were just doing their duty until the perfect offering appeared. Sadly, when he did appear the priesthood of Israel including the high priest failed to recognize him.
“But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God,” (10:12). Jesus was actually rejected by Israel’s high priest and condemned to die on a cross as a common criminal. Yet, God’s will was worked in this great atrocity and through it all Jesus shed his blood as the perfect Lamb. After making that sacrifice Jesus quickly rose to heaven and took his seat at God’s right hand (Psa. 110:1; Mk. 16:19). This indicated that the sacrificial system of Israel had come to an end and that the perfect offering for sin was at last made. Just a few years later the temple was destroyed by the Romans and the whole Jewish sacrificial system was brought to an abrupt end.
We see here that the Messiah made his offering “for all time.” It was an offering forever. The Greek word (di‘nek‘s) or “forever” has already appeared in 7:3 and will appear again in the next verse.11 Coffman remarks here: “This summation clincher, as to the superiority of Christ’s sacrifice, exploits the fact that he needed only ONE offering to accomplish everything that millions of offerings under the law could not do, namely, provide forgiveness of sins.” 12
“and since that time he waits for his enemies to be made his footstool, because by one sacrifice he has made perfect forever those who are being made holy” (10:13-14). Because of that perfect sacrifice, God himself will defeat all his enemies and make them as a footstool for Messiah’s feet. Although the perfect sacrifice has now been offered and although the head of Satan has now been crushed at Calvary (Gen. 3:15), the battle is not yet over. The mopping-up operations will continue on.
In August 1945 the Japanese forces officially surrendered, thus bringing a full end to World War II. However, several groups of Japanese soldiers, who had promised to be faithful to the emperor to their death, continued their opposition for several more years. In 1951 a group was discovered and taken from the island of Anatahan. These did not believe that the war was over. At Guam in 1972 a Japanese soldier, Shoichi Yokoi was discovered. He was still apologizing that he did not die in the service of his majesty. In 1974, 2nd Lt. Hiroo Onada was found on Lubang Island. This was 29 years after Japan formally surrendered and 15 years after he had been declared legally dead in Japan. There was yet another holdout discovered in 1980, with reports of other soldiers as late as 2005.13
If natural wars can continue on for decades after a full defeat and surrender we must realize that spiritual wars can continue on in the same way. As Utley says, “The spiritual battle has been won (cf. Col. 2:15), but not yet consummated.” 14 In 1 Corinthians 15:24-25 we read: “Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet.”
“The Holy Spirit also testifies to us about this. First he says: ‘This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds’” (10:15-16). This is one of the many passages in the Bible where the Holy Spirit is identified and equated with God himself.15 Although three persons are represented in the godhead, the three are but one as the church long ago defined it. Here we realize once more the very thorough job that the New Covenant will accomplish (Jer. 31:33). The law will no more be written on tablets of stone but it will be written on the hearts and minds of God’s people. Jesus came to do just that, to internalize the law and to make its commands and requirements second nature to his people. He came to fulfill it completely in their lives (Matt. 5:17).
All this was long-ago pictured in Israel’s Shema found in Deuteronomy 6:4-9, and which is still recited twice daily by all devout Jews:
Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates.
The little phylacteries or tefillin (small boxes containing portions of the law) that are still worn by observant Jewish people in worship are also types and shadows of this very thing. With these, the law is symbolically put upon their foreheads, arms and hands. Jesus came to make all these symbols real and to actually write the law on the foreheads (minds) and upon the hands (deeds) of his people.
“Then he adds: ‘Their sins and lawless acts I will remember no more’” (10:17). We see here that our sins and lawless acts are not only forgiven through the perfect sacrifice of Jesus but that God no longer remembers them. We cannot think by this that God has amnesia. This is simply the use of hyperbole, a rhetorical device that expresses how complete God’s forgiveness really is.16 In other places, such as Psalm 103:12, God is said to remove our sins as far as the east is from the west. Or in Micah 7:19, our iniquities are said to be hurled into the depths of the sea.
“And where these have been forgiven, there is no longer any sacrifice for sin” (10:18). What a complete sacrifice Jesus has made for us! Through his sacrifice we are made “perfect forever” (vs. 13-14). Our many sins are not only forgiven but are forgotten by God. Why then should we continue to remember them?
On this glorious note the author culminates his great treatment of the person and work of Christ as our high priest.17 For the remainder of Hebrews he will continue to exhort us based upon these great theological truths related to the finished work of Christ.
We really need to stop and ponder what all this means to us. Wiersbe tells the story of how this information affected one young person some generations ago:
A young boy decided to read a book from the family library while his Christian mother was away. While reading the book, he came across the phrase “the finished work of Christ.” It struck him with unusual power. “The finished work of Christ”…If the whole work was finished and the whole debt paid, what is there left for me to do?” He knew that answer and fell to his knees to receive the Savior and full forgiveness of sins. That is how J. Hudson Taylor, founder of the China Inland Mission (now Overseas Missionary Fellowship International), was saved.18
AN EXHORTATION TO ENTER IN – THE FOURTH WARNING
Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, Hebrews 10:19-20
Once again after establishing a great theological truth the author exhorts and warns his hearers about their response to this all-important information. We dare not simply loiter around the entryway to the heavenly tabernacle but we must confidently enter. This is no doubt one of the greatest challenges in the whole Bible. We are challenged to confidently enter not only into the Holy Place but into the Most Holy Place or Holy of Holies by the blood of our Messiah Jesus. It is called “a new and living way” that is opened through the curtain which is the torn body of Christ.
How true it is that the godhead of Jesus was veiled by his flesh. Also, how true it is that when the flesh of Christ was rent on the cross it was possible at last for men and women to finally see God.19 It was possible at last for them to realize the full extent of God’s great love for them. It has been the cross through the ages that has broken the hardened heart of humankind and brought rebellious humanity to its knees and to tears of repentance. Jesus says in John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself.” In olden times the veil was affixed to bar the approach to God and that was true even for the common priests. Now because of Christ’s body being rent on the cross we are able to enter with great boldness and confidence.20 The veil of separation is rent (Mk. 15:38). How different this is from the days of old when the high priest entered the Holy of Holies with great fear and trembling.
This is spoken of as a new and living way that is opened through the veil. The Greek word prosphaton used here in verse 20 conveys the idea of “newly slain or freshly slain.” God has opened a freshly slain way into the Holy of Holies and it has been accomplished with the sprinkled blood of Jesus the Lamb of God.21 Clarke might shed some light on this concept by reminding us how the blood of sacrifices had to be fresh, warm and fluid. The priest had to constantly stir the blood lest it become coagulated and lose its vitality. He says, “Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world.” 22
What a challenge this is for us and what a challenge it must have been for the Jewish Christians who were about to give up on Christianity and go back to the Jewish system of animal sacrifices. These trembling ones were challenged to have confidence or boldness to enter in through Christ. The word for confidence or boldness (parrhsian) has already appeared as a dominant theme of Hebrews (3:6; 4:16).23 Now this confidence will be required for the most important task of entering into the presence of God (cf. v. 35).
The author continues; “and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water” (10:21-22). Donald Guthrie sees this verse as the beginning of the main exhortation in Hebrews. He feels it is expressed in three stages: to draw near (v.22), to hold fast (v.23) and to stir up one another to love and good works (v. 24).24 We see here that in order to draw near we must have a sincere heart (Mt. 5:8) and the full assurance of faith for starters. He will deal at length with the subject of faith in the following chapter.
We note the great importance of the blood of Christ as it is here mentioned again. Our hearts need a sprinkling with the blood of Christ (1 Pet. 1:2), just as the priests of old were sprinkled and blood-stained before they could minister (Exo. 29:21; Lev. 8:23-24). Actually in 1 John 1:7, we see how the blood of Christ continually cleanses us. He says, “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin.”
Then the writer of Hebrews mentions how our bodies are washed with pure water. This no doubt is another picture of the bronze laver of the tabernacle (Exo. 30:18 ff.). Now regarding this washing, there has been a good deal of debate among scholars. Some see in this a clear picture of baptism while others see in it the ritual washing related to ashes of the red heifer and the sprinkling of the water of separation for ritual defilement.25
We see in scripture how Aaron and his sons were washed with water prior to being clothed in ministry garments (Exo. 29:4). We are also reminded how all priests had to wash their hands and feet in the bronze laver prior to entering the tabernacle. There are many pictures of washing in the Bible and several of these are applied directly to Christians (Jn. 13:10; 2 Cor. 7:1; Eph. 5:26; & Tit. 3:5). This washing might be seen as a washing of regeneration or a washing of the word but there are difficulties when we say that it is a picture of baptism.26 It is best to see the washing as a metaphor and not as a mechanism of our salvation.27
In order to understand the sprinkling with water we need to refer back to the quaint offering of the red heifer found in Numbers chapter 19. This was an offering for the removal of uncleanness as we have previously mentioned. We note that the heifer was slain with some of its blood being offered at the tent of meeting (v. 4). Then the heifer was burned and its ashes gathered. These ashes were mixed while burning with cedar wood, hyssop and scarlet wool (v.6). Then the ashes were put into a storage jar and mixed with pure water. Afterward the mixture was set aside as a purification for those who became defiled with dead things.
It is clear that it was the water of purification that most often made people ceremonially clean in the Old Testament (cf. Num. 8:6-7). It is also clear that these waters were related to sacrificial blood (Num. 19:4). Pett makes clear that the blood of regular offerings was not sprinkled on the people themselves in the tabernacle ritual. Rather, the blood was applied to the altar or the Mercy Seat. Blood was sprinkled on the people when the covenant was confirmed in Exodus 24:8. 28 As we have mentioned already it was sprinkled on Aaron and the priesthood as the office was instituted.
“Let us hold unswervingly to the hope we profess, for he who promised is faithful” (10:23). Here we are exhorted to keep on holding fast (Gk. katexwmen) so as not to waver in our profession.29 We remember that it is Jesus who is holding us and he is faithful.
“And let us consider how we may spur one another on toward love and good deeds” (10:24). Christianity is really a “one another” kind of religion and it focuses upon the unity and mutual care of the Body of Christ or the church. Barclay says: “No man ever saved his soul who devoted his whole time and energy to saving it; but many a man has saved it by being so concerned for others that he forgot that he himself had a soul to
save.” 30
We cannot look at the church in a selfish manner, wondering what we can get out of an assembly. Rather we should be thinking about what we can give and what we can share with the others. In the process our own needs, whatever they are, will likely be supplied. My wife and I can think back over the years to some fellowships we were part of. On one or two occasions we knew we would not benefit from a fellowship but we put our hearts into it and served however we could. Now we look back on these times as very rich and rewarding for us. We actually received a lot more than we gave.
The word “spur” (Gk. paroxusmon) conveys the ideas to sharpen, to stimulate or even to incite others to love and good deeds.31 In the book of Job the counselor Eliphaz unwillingly paid a great tribute to Job (4:4 Moffatt). He said to him, “Your words have kept men on their feet.” 32 Often we do not realize that by the simple act of showing up in an assembly we encourage others. Certainly our appearance is an encouragement to the minister if nothing else. It is important that we find our place in the church of God, which is the temple of the Most High. Likely either we will become a building block or a stumbling block. There really is not such a thing as “Lone Ranger” Christianity. We are in this together. Never does the Bible call an individual “the church,” “the Body,” or “the temple of God.” Always the Bible uses the “you” in the plural when speaking of these things.33
He continues: “not giving up meeting together, as some are in the habit of doing, but encouraging one another— and all the more as you see the Day approaching” (10:25). These discouraged Jewish Christians were no doubt slacking off in their church attendance for many reasons as we have mentioned in the first chapter. Today Christians are slacking due to altogether different reasons. In our rushed age people feel they have no time for church meetings. Then there is the lure of outdoor recreation, sporting events, television, video games, and a host of other modern events, things and gadgets. And last, there is the great emphasis upon “self” today.
When we forsake the assembly of God’s people we miss something really precious. When the disciple Thomas did so, he missed getting to see the risen Christ (Jn. 20:24). When we do so, we may also miss the distinct feeling of his presence and his power in the congregation. He does promise that where two or three are gathered in his name he will be there in their midst (Matt. 18:20). In addition to his special presence through the Holy Spirit we will miss being edified and strengthened by one another. Bruce adds that “Christian faith and witness will flourish the more vigorously in an atmosphere of Christian fellowship.” 34
Another thing that should spur our assembling together as Christians is the approaching Day of the Lord. Most of the prophets spoke of this coming day and we see it mentioned often in the New Testament. It is clear from scripture that the Day of the Lord has more than one fulfillment. It was certainly fulfilled in 586 BC as the Babylonian armies conquered Jerusalem and destroyed the temple. However, another fulfillment of the Day was fast approaching to these Hebrew Christians. If the book was written between AD 60-69, as we have said, they were less than ten years away from another Day of the Lord, when the Romans would sweep in to destroy Jerusalem and the temple (AD 70). It is entirely possible that they were five years or less from this monumental historical watershed event.
There is a real sense in which “each successive Christian generation is called upon to live as the generation of the end-time.” 35 Today we see the signs of the times all around us. There are more and more events that seem to have an apocalyptic feel about them. According to biblical chronology we are indeed living in the last hour (1 Jn. 2:18).
A WARNING CONCERNING DELIBERATE SIN
If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. Hebrews 10:26-27
This warning passage is given very much in the same pattern as the warning of 6:4-20. We are given a severe warning, with a softening of the warning, a reminder of past ministries and finally an encouragement.36 It is significant that the author includes himself (“we”) as one in need of this warning. This again indicates that the author is using a “charitable and pastoral form of address” as he warns the church as a whole. He is obviously including those who identify themselves with Christianity regardless of their true spiritual condition. 37 We need to understand a principle the author has used throughout Hebrews. It is this: “Lasting faith is the evidence of genuine Christianity; failure to continue in faith is evidence that a person is not genuinely Christian.” 38
The NIV here clarifies the proper meaning of verse 26. The idea is that deliberate and continuous sin after we have received full knowledge of the truth will be judged severely. There is simply no more sacrifice for sin in such a case. Unfortunately in the early centuries of the church the idea came into prominence that any sin after one’s baptism, whether deliberate or not, could not be forgiven.39 Obviously, this was a dreadful doctrine that is clearly disputed in passages like 1 John 1:8: “If we claim to be without sin, we deceive ourselves and the truth is not in us.” So in one sense all Christians are sinners; they are just saved sinners in the process of full sanctification. However, if someone deliberately continues in sin, making sin the pattern for his or her life, that one is in grave danger.
It is interesting that the author uses the Greek word epignosin in this warning. This word has to do with one who observes, perceives, or recognizes the truth. Often the word is translated as “full knowledge.” These who are in danger of falling away apparently have a considerable knowledge of the truth. We think again of Judas Iscariot, who was not only one of the twelve chosen by Jesus, but who heard all the teaching of Jesus (and then apparently worked many miracles through his personal ministry). Jesus still called him “one doomed to destruction” (Jn. 17:12). His heart was not right. He was determined to continue on in his rebellion and sin of greed. John in remembering Judas called him a thief, who regularly stole funds from the common money bag (Jn. 12:6). At last he went out from them because he was not one of them (1 Jn. 2:19).
Wiersbe summarizes the peril that is spoken of throughout Hebrews: “The believer who begins to drift from the Word (Heb. 2:1-4) will soon start to doubt the Word (Heb. 3:7-4:13). Soon he will become dull toward the Word (Heb. 5:11-6:20)…This will result in despising the Word, which is the theme of this exhortation.” 40 We should be reminded again that in the Old Testament there was no sacrifice that would atone for a willful or high-handed sin (Num. 15:22-31). In verse 26, the author wishes to greatly emphasize “willful” (Gk. hekousios) by placing the word first in the sentence.41 For those who sin willfully and in a high-handed manner there remains only a fearful expectation of the judgment to come. We see this so clearly in Judas as he went out and hanged himself.
“Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses” (10:28). In Deuteronomy 13:1-18, the matter of idolatry is dealt with sternly. If a prophet, even one who worked miracles, tried to allure the people to worship other gods he must be put to death. If a person’s own brother, son or even wife tried to lead the family and others into idolatry that person must be put to death. The relative witnessing such a thing was required to cast the first stone. That condemned person was to be shown no pity (cf. Deut. 17:2-7). The same applied to a town or village that was guilty of idolatry. The town was to be completely destroyed with everyone in it. The spoils of the city likewise were to be burned and none of it taken as booty. Such judgment was rendered on the testimony of two or three witnesses, since this was a day long before security cameras, fingerprinting, DNA testing or lie detectors.
“How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?” (10:29). Here again the author reverts to his popular kal-va-homer argument, moving from the lesser to the greater. What we have here is apostasy pure and simple. This one has openly, willfully, deliberately and contemptuously rejected Jesus as the Messiah and Son of God.42 This one has trampled the precious blood of Jesus underfoot, despising the very blood that makes the covenant possible. “The verb used here (katapateo) means to tread under foot or trample upon, a vivid expression when used of the Son of God. It must involve not only a rejection of the Christian position, but also the strongest antagonism against Jesus
Christ.” 43
Such a one has insulted the Spirit of grace. The word used here (Gk. enybrizein) comes into our language as “hubris” a word describing a most presumptuous arrogance and haughtiness. It was regarded by the Greeks as the worst possible sin.44 All this is very similar to blasphemy against the Spirit which is called the “eternal sin” in Mark 3:29.
“For we know him who said, ‘It is mine to avenge; I will repay,’ and again, ‘The Lord will judge his people.’ It is a dreadful thing to fall into the hands of the living God” (10:30-31). Here the author is probably referring to Deuteronomy 32:35. This scripture is part of what we know as the Song of Moses. Bruce remarks how this song furnished early Christians with a large number of testimonia with many of them focused on the subject of Jewish unbelief.45 God will not fail to pay the sinner what is due. Calvin adds that mortal man in his anger and vengeance cannot carry his wrath beyond the grave. However, the Living God has no such limitations and can pursue the sinner in the afterlife and the world to come.46 In 1 Peter 4:18, the apostle gives us a similar warning: “And, ‘If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?’”
MEMORIES OF A GREAT PAST
Remember those earlier days after you had received the light, when you endured in a great conflict full of suffering. Hebrews 10:32
It is obvious from this verse that the Hebrew Christians to whom this book is addressed had experienced a glorious past. They had suffered through a terrible persecution at some point and had emerged victoriously. Bruce mentions several early persecutions that took place, first in Jerusalem at the death of Stephen (AD 33), as James the son of Zebedee was beheaded (AD 43) and when James the Just was stoned at the insistence of the high priest (AD 62). However, soon after Emperor Claudius came to power in AD 41 there began to be restrictions on the Jews in Rome. Some eight years later the restrictions turned into a full-blown persecution ending with the Jews being expelled from Rome. Bruce feels that the persecution spoken of here was the expulsion of AD 49. 47 There is some disagreement as to the exact date of this persecution and it could well have happened in AD 50.
The Greek word used in the passage for “great contest” is athlesin and it has to do with suffering through an athletic event where there were obstacles resulting in great difficulty for the contenders.48 An expulsion from Rome would likely have caused many to lose their possessions which we see reflected in verse 34. It is always one of the greatest trials when God’s people must lose their homes and other valued things.
“Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated” (10:33). These believers were “publicly exposed” or made a “gazing stock” (cf. Acts 19:29; 1 Cor. 4:9) before their tormentors and before the public. The Greek word here is theatrizo and it is from this word we get “theatre.” Obviously all this has the meaning of bringing up on the stage so-to-speak and making a spectacle of these Christians.49
These believers also were willing to take their stand with those who were singled out. In some ways this may take more faith than that of the ones who were actually singled out for persecution. Since there is always a chance that one believer and his family would escape or go unnoticed, it takes great faith to stand up and be identified with those being persecuted. In Romans 16:3-4, Priscilla and Aquila had risked their necks for Paul and stood by him in a difficult time of persecution.
“You suffered along with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions” (10:34). In ancient times there were few services provided for prisoners. If they had no means of their own it was entirely possible for them to starve to death in prison. This is where Christian friends came into the picture. No doubt it was a rather dangerous act of mercy for Christians to show up at the jails and minister to their brothers and sisters.50
We also note that these early believers not only lost their property but they suffered this injustice joyfully. We may wonder if we are at such a place today where we could joyfully lose the houses and lands we have accumulated through life. Obviously, they knew something that we have forgotten. They knew their real hope and inheritance was in Christ and in him alone (cf. Heb. 11:16; 13:14; Mt. 5:12; Rom. 5:3; 8:17).51
LET US HOLD TO OUR CONFIDENCE
So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. Hebrews 10:35-36
We need to hang on to our boldness, which is often mentioned in Hebrews. In verse 36 he uses the Greek word hupomones, which is a very popular word in the New Testament. It means “steadfast endurance,” “patience,” or “perseverance (cf. Lk. 21:19).” Again, we are reminded that in the Christian race, finishers and not starters are rewarded. There is a great glory in a faithful finish. 52
“For in just a very little while, ‘He who is coming will come and will not delay’” (10:37). Here we are reminded of similar biblical language in passages like John 16:16; Habakkuk 2:3; and Revelation 22:7,12, and 20. His appearance is so much a part of the doctrine concerning Christ that he is here literally called “the Comer.” 53
“And, ‘But my righteous one will live by faith. And I take no pleasure in the one who shrinks back’” (10:38). Again the author seems to be referring to Habakkuk. In Habakkuk 2:4 we read: “…the righteous will live by his faithfulness…” This verse has been one of the great foundations for the Protestant doctrine of solo fide or salvation by faith alone (cf. Gal. 3:11; Rom. 1:17).
When our children were small I once bought them some toys called ShrinkyDinks. They may still be around in the stores, at least at this writing their website is still active. These were sheets of plastic upon which the children could draw or write. Then the items were cut out and baked in an oven. When the heat hit them they would shrink up drastically and the pictures and writing would become almost microscopic. They were great fun and made nice bracelet charms. However we are warned here that we must not shrink away in the heat of the last day.
Meyer remarks about Hebrews here saying: “The Epistle has been for some time glowing with ever-increasing heat; and now it flames out into a vehement expostulation, which must have startled and terrified those Hebrew Christians who were still wavering between Judaism and Christianity.” 54
Here the author of Hebrews is quick to give reassurance to his hearers saying: “But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved” (10:39). There is no utter destruction (Gk. apoleia) awaiting the true Christian but rather there is increasing faith and the saving of the soul.