Barnes' Notes on the Bible · Hebrews 第10章

本章分析

本章（希伯來書第10章）的總主題，是基督為罪所獻的祭，以及「他已作成充分的贖罪」這事實所帶來的後果。在第九章，使徒已表明猶太的禮儀是定意暫時的、預表性的，在那體制之下所獻的祭永不能除罪。在本章，他表明那真正的祭已經獻上，罪可由此得赦免，而且某些極重要的後果隨這事實而來。「祭」的主題是猶太體制最重要的部分，也是基督教體制的核心，因此使徒以這麼長的篇幅詳論它。本章包含以下各點：

一、使徒重述他先前論到律法之下所獻之祭無功效的話（希伯來書10:1-4）。律法不過是將來美事的影兒，在律法之下所獻的祭，永不能使獻祭的人得以完全。這一點由祭物不斷重複獻上這一事實確切地證明了。

二、既然那些祭物的實情如此，福音中便已由救贖主預備了更美的祭（希伯來書10:5-10）。神為這工給他預備了身體；當神說律法下的祭物他並不喜歡時，基督就來了，一次獻上他的身體，好使罪得著有效的贖價。

三、使徒進一步說明這意思，表明這一個偉大的祭如何與罪的赦免相連（希伯來書10:11-18）。在猶太體制之下，祭物每日重複獻上；但在基督教的體制之下，祭既一次獻上，獻祭的那位就永遠坐在神的右邊，因為他的大工已經成了。他既作成這事，便仰望他的工作將完全生效、他的仇敵將成為他的腳凳的時候。使徒接著從聖經本身表明，這將是彌賽亞所獻之祭的果效；聖經說（耶利米書31:33-34），在福音之下，神的律法要寫在人心上，罪不再被記念。使徒由此推斷：必定有某種途徑使這事得著保障，那就是十字架上的偉大祭牲，它有永遠完全那些得以成聖之人的功效。

四、既然這樣的贖罪已經作成、這一個為罪而獻的偉大祭物已經呈獻給神而不再重複，就有某些隨之而來的後果，使徒接著加以陳明（希伯來書10:19-25）。它們是：

（甲）以充足的信心來到神面前的特權（希伯來書10:22）；

（乙）堅守所承認的指望、不至搖動的本分（希伯來書10:23）；

（丙）彼此勸勉忠誠行善的本分（希伯來書10:24）；

（丁）聚集公開敬拜的本分，因為他們有一位在天上的大祭司，如今可以親近神（希伯來書10:25）。

五、作為在屬神生命中忠誠、並接受如今藉著十字架上這獨一之祭所提供的憐憫的「理由」，使徒提出棄絕那贖罪、尤其是在已經認識真理之後，所必隨之而來的後果（希伯來書10:26-31）。他說，其結局必是確定的滅亡。那贖罪若被棄絕，所剩下的無非是戰懼等候審判，因為再沒有別的救法。為支持這一點，使徒提到在摩西律法之下不順從的後果，並說在福音更大的光之下，必有更可怕的結果。

六、本章以勸勉忠誠與堅忍作結（希伯來書10:32-39）。使徒提醒受信人他們已經忍受了什麼；以稱許他們已經作的事、特別是他們向他所顯的恩慈來鼓勵他們；說他們如今所需要的只是忍耐，他們得脫一切試煉的時候已不遠了，因為那要來的就必來到；又說他們的本分是因信而活，但若有人退後，神的心裡就不喜歡他。本章結尾既提到信心這主題，他便在下一章詳論其價值。全書信的目的，是鼓勵基督徒為救恩竭力奮鬥，護衛他們脫離背道的危險，並勸勉他們以忍耐和順服神的旨意來忍受試煉。

律法既是將來美事的影兒——即摩西的整個體制是影兒；因為「律法」一詞常用以指整個體制。這裡的「影兒」一詞指任何事物的粗略輪廓、單純的草圖——如木匠用粉筆畫的，或畫家動筆作畫時勾畫的。他勾勒所要描繪之物的輪廓，與那物有「某種」相似，卻不是「本物的真象」，因為還未完成。譯作「本物的真象」的詞，指一幅完成的畫或雕像，每一部分都是原物的精確摹本。這裡的「將來美事」指福音將要賜給人的福分。意思是：在古代的祭物之下，只有一個不完全的代表、福音將要賜人之福分的模糊輪廓。它們是預表性的代表，不能假裝能成就它們所預表之物的目的、能使獻祭的人得以完全。這樣粗略的輪廓、這樣單純的草圖或不完全的描畫，不能拯救靈魂，正如建築師畫的粗樣不能代替房子，畫家最初勾的輪廓不能代替一幅完美完成的畫像。兩者所能作的，只是傳達那房子或畫像大概是什麼的一點遙遠而模糊的概念；摩西律法所作的，也盡於此。

總不能藉著每年常獻同樣的祭物——這裡特別指的祭物，是在大贖罪日獻上的。那些被視為一切祭物中最神聖、最有效的；然而使徒說，它們既每年獻上，這事實本身便表明它們必有某種缺欠，否則獻祭早已止息了。

叫那近前來的人得以完全——它們不能除去罪污的痕跡；不能使困擾的良心得安息；它們裡面沒有使罪得除的效能；可比較希伯來書7:11；9:9的註釋。

獻祭的事豈不早已止住了嗎——旁註作「或作：它們早就止住了」。意思相同。其觀念是：祭物重複獻上這一事實本身，就表明它們在潔淨靈魂脫罪的事上有所缺欠。它們若已在除去罪咎上成就祭物的一切目的，就無須這樣重複獻上。它們在這一方面像藥物。給病人的藥若治好了他，就無須重複；若常常重複，就表明它有缺欠；若終身定期服用而疾病仍在，就表明它不足以治好他。猶太人所獻的祭也是如此。它們每年獻上，其實每天獻上，而罪的疾病仍存。良心不得滿足；有罪的人覺得祭必須一獻再獻。

良心既被潔淨，就不再覺得有罪了——即：他們的祭若足以除去他們已往的罪、足以取得赦免，他們就不會再因這些罪受良心的攪擾，不會覺得必須一而再、再而三地獻祭以求平安。人若有充分的證據，知道已有一個贖罪滿足了律法的一切要求、確保了罪的赦免，他就覺得夠了；那是這案件所要求的一切，他的良心可以得平安。但他「不」這樣覺得、或沒有證據表明他的罪已全蒙赦免時，那些罪就浮上記憶，他就驚惶，惟恐終究因它們受罰。由此可見，人若要平安，就當有充分的證據，知道他的罪已藉贖罪之血得蒙赦免。

任何權宜之計、任何掩蓋的嘗試、任何忘記的努力，都不能達到目的。他若要平安，它們「必須被塗抹」——而那惟有藉著一個完全的祭。這裡譯作「覺得有罪」（良心）的詞，不是說那得赦免的人不再「意識」自己是罪人、或忘記這事，而是說他不再受良心的攪擾；不再懼怕將來的忿怒。罪的赦免並不使它不被記起。得赦免的人對罪的邪惡，可能比以往任何時候有更深的感悟。但他不再被它攪擾、困擾，彷彿它要使他暴露於神的忿怒。對它的記念使他謙卑；它有助於提升他對神的憐憫和贖罪之榮耀的領悟，但不再用地獄的恐懼淹沒心思。使徒說，這效果沒有產生在那些年年獻祭之人的心上。他們獻祭這一事實本身，就表明良心沒有平安。

但這些祭物是叫人每年想起罪來——這裡所指的，是在大贖罪日所獻的祭。這禮儀一年舉行一次。當然，每逢獻上祭物，那就是受祭者一方承認自己的罪咎。這些祭既是年年不斷地獻上，獻祭的人便被提醒自己的罪咎，以及自己當受的刑罰。這些祭所能宣稱具有的一切功效，只不過是為過去那一年贖罪而已。其功效既不延及將來，也不包括那些參與獻祭的人以外的任何人。因此，這些祭不能成就人所需要的贖罪。它們不能使良心安然；它們不能被視為將來充分的贖罪祭，以致罪人隨時能以一件已經獻上的祭為得赦免的根據；它們也不能滿足歷代各地所有人的需要。這些事惟在救贖主在十字架上所獻的那偉大祭物裡才能尋見。

因為公牛和山羊的血，斷不能除罪——這裡所指的，是在大贖罪日所獻的祭，因為那日所獻的，只是公牛和山羊的血；見希伯來書9:7的註釋。保羅在這裡的意思，無疑是說：這些牲畜的血不可能成就完全的贖罪，使良心得潔淨，並拯救罪人脫離當受的忿怒。按神的安排，那些祭物確曾為干犯摩西禮儀律法的種種過犯贖罪，那些過犯的赦免也由此得著。但這裡的意思乃是：僅僅牲畜的血，並沒有洗淨「道德性」過犯的功效。它不能恢復律法；不能為維持神的公義作成什麼；也沒有使內心純潔的功效。單單流牲畜的血，絕不能使靈魂純潔。使徒把這一點陳述為必須立刻承認、無可爭辯的真理；然而，恐怕許多猶太人曾抱持這樣的見解：按神的指示所流之血，具有從靈魂除去罪責一切污點的功效；見希伯來書9:9-10的註釋。

所以——這字表明使徒有意引用舊約聖經本身來支持他所說的話。與他剛才所說的相比，再沒有什麼比當時猶太人關於祭牲功效的流行意見更相反的了。因此，以他們不敢質疑的權威來維護他所立的立場，是極其重要的；於是他訴諸他們自己的聖經。

他到世上來的時候——即彌賽亞來到的時候，因為這段經文顯然是指著他說的。希臘原文是「所以來到世上的時候，他說」。這話當作「何時」說出的來理解——是他出生的時候，還是他開始擔任傳道工作的時候——向來有人提出疑問。Grotius 理解為後者。但確定這一點，對於正確理解本段經文並非必要。簡單的意思是：公牛和山羊的血既不能除罪，基督來到世上，就為更美的祭作了安排。

他就說——就是說，這是他的偉大事工所表達的言語；這是他來成就贖罪所含有的意思。我們不應以為基督曾在某個場合正式說過這些話，因為沒有記載說他曾這樣說過；但這言語是恰當表達他工作性質的話。也許使徒還有意說，這話在所引的詩篇中原本就是指著他說的，或是他指著自己將來的降臨、藉靈感寫下的。

祭物和禮物你不願意——這是引自詩篇40:6、40:8。解經家對這引文一直感到許多困惑，而且在已有的一切著述之後，困惑仍未完全消除。難處涉及以下幾點。

（1）這詩篇原本是否指著彌賽亞。這詩篇「看來」只是論到大衛，若不是使徒在此把它這樣應用，恐怕讀的人誰也不會想到它是指彌賽亞。

（2）有人說，詩篇中有許多部分，若非極其牽強的解釋，就不能應用在基督身上；見詩篇40:2、40:12、40:14-16。

（3）使徒在「你曾給我預備了身體」這說法中的論證，似乎建立在他所採用的七十士譯本的一個錯誤翻譯上，而且很難看出他是憑什麼原則這樣做的。——這些註釋的目的，並不是要對這類問題作詳盡的考察。這樣的考察須在更詳盡的註釋書以及專論這類問題的著作中尋求。

關於詩篇40篇的宗旨及其對彌賽亞的適用性，讀者可參考《Stuart on the Hebrews》Excursus xx. 以及 Kuinoel in loc.。就我對這詩篇所能作的最仔細的考察而言，在我看來，它大概屬於原本並且專門指著彌賽亞的那些詩篇之一，而使徒引它，正是聖靈要它被理解的那樣——適用於他。持這意見的理由簡述如下：

（1）這樣的詩篇是存在的，這是眾人所承認的。彌賽亞是猶太人的盼望；他成了他們最崇高預言的主題，因此，他成為他們聖潔詩人之歌的主題，再沒有比這更自然的事了。他們藉著默示的靈，在遙遠的將來、在他將處於的各樣境況中看見他，並且懷著喜樂注視這異象；可比較以賽亞書導論 section 7.iii.。

（2）這詩篇在此被應用於彌賽亞這一事實，是證明它原本適用於他的有力情由。這證據有兩方面。「第一」，它是被一位受靈感的使徒如此應用的，這對一切承認使徒靈感的人來說，似乎就決定了這問題。「第二」，使徒如此應用它這一事實，表明這是古時已有的、被承認的解釋。使徒寫信的對象是曾作猶太人的人，他渴望使他們確信他所主張、關於希伯來祭牲性質之事的真實。為此，他必須訴諸舊約聖經；但不能設想他會引一段相關性不會被承認的經文來作證明。合理的推定是：這段經文當時確實是像這裡這樣被人普遍應用的。

（3）全詩篇都可以指向彌賽亞，沒有任何牽強或不自然之處。這詩篇從頭到尾似乎是由一個受苦之人所用的言辭構成，他確實曾從某些禍患中蒙搭救，卻還預期有更多的禍患。妨礙這種解釋的主要難處，涉及以下幾點。

（a）在詩篇40:2，詩篇的發言者說：「他從可怕的坑中、從淤泥裡把我拉上來，使我的腳立在磐石上」，並根據這一點向神感謝。但設想這是指彌賽亞，並沒有真正的難處。他的仇敵常常設計害他的性命，為他設下網羅，竭力要除滅他；所以他也許是指從這類計謀中所得的某次搭救。若有人反對說，這話被說成是他「到世上來的時候」說的，可以回答說：那說法不一定指他出生的時候，而是他在道成肉身的時期「之內」某個時候發出這心聲。「他為救贖的目的來到世上，使用了這言語。」類似地，我們論 Lafayette 可以說：「他為援助自由的大業來到美國，在戰鬥中受了傷。」意思是，在他從事這大業的期間，他這樣受苦。

（b）下一個反對或難處，關係到詩篇40:12對彌賽亞的應用。「我的罪孽纏住了我，使我不能昂首；它們比我的頭髮還多，我就心膽俱喪。」為應付這一點，有人提議說，他是指他所擔當的人們的罪，並在這裡把它們說成「他自己的」。但主耶穌並沒有把別人的罪擔在自己身上到可以成為他自己的地步；那是「不」真實的，因為他在每一意義上都是「聖潔、無邪惡、無玷污」的。這難處的真正解答，大概在於譯作「罪孽」的字——צון ̀awon——意思是「災禍、不幸、患難」；見詩篇31:10；撒母耳記上28:10；列王紀下7:9；詩篇28:6；可比較詩篇49:5。這字固有的意思是「轉離、彎曲、弄歪」；因此它應用於任何「被歪曲」或偏離正路的事物，如人偏離正直的道路或犯罪時，或人從昌盛幸福之路轉離、遭遇災禍時。這似乎正是詩篇主旨所要求的的意思，因為這不是一篇發言者在數算自己「罪惡」的悔罪詩，而是一篇他在列數自己「憂傷」的詩；在詩篇的前半，他為已經歷的某次搭救稱頌神，後半則因看見將臨到自己的災禍而懇求神介入。這解釋似乎也是詩篇40:12的「對仗」所要求的。在本節的前半，與「罪孽」相對應的字不是「罪」，而是「禍」，即災禍。

「因有無數的禍患圍困我；

我的罪孽（災禍）纏住了我。」

因此，這字若照它常有的用法、也照詩篇主旨和文理所要求的那樣在此使用，就沒有堅實的理由反對把本節應用於彌賽亞。

（c）反對把這詩篇應用於彌賽亞的第三個理由是：不能設想他會對仇敵發出詩篇40:14-15中那樣的咒詛。「願他們抱愧蒙羞，願他們退後受辱，願他們荒涼。」對此可以回答說：這樣的咒詛出於彌賽亞之口，正如出於大衛之口一樣恰當；特別還可以說，它們出於兩者之口都無不恰當之處。大衛和彌賽亞事實上「確曾」對敬虔與神的仇敵發出譴責。神也在他的話語中、在他的護理中行同樣的事。這裡沒有任何「惡毒」情緒的證據，也不與至高的仁愛相悖。說殺人者必死的立法者，心中可以滿有仁愛；判他死刑的法官，也可以含著眼淚行這事。可見這些反對理由，並不足以使我們不宜把這詩篇看作全然適用於彌賽亞。

（4）這詩篇不能恰當地應用於大衛，我們也不知道除了彌賽亞以外它能應用於誰。大衛什麼時候真的說過，鑒於神不要求祭牲和供物，他「來是要遵行神的旨意」呢？在他出生以先，有什麼「書卷」上寫著他「喜愛遵行神的旨意」呢？他什麼時候真的「在大會中傳講公義」呢？這些說法惟有應用於彌賽亞才是恰當的，保羅在此正是這樣應用；把這一切情由合起來看，把全詩篇直接歸於救贖主、並設想保羅使用它完全合乎其原旨，大概要算最恰當的解釋。前面提到的其他難處，將在本段解釋中討論。「祭物」與「禮物」的分別在於：前者指「流血的」祭；後者指獻給神的「任何」供物——如感恩祭、細麵、油等；見以賽亞書1:11註釋。

說「祭物和禮物你不願意」時，意思並不是說這樣的供物「在任何意義上」都不蒙神悅納——作為神的設立，又出於真誠的心獻上時，它們無疑是蒙悅納的；而是說它們不如順服那樣蒙他悅納，尤其是照這裡使用這說法的方式，它們不能奏效使人罪得赦免。按其本性，它們不是為罪作挽回所要求的那種祭；因此，為彌賽亞預備了一個身體，好獻上更完全的祭。這裡所表達的意思在舊約中出現不止一次。如撒母耳記上15:22：「聽命勝於獻祭，順從勝於公羊的脂油」；何西阿書6:6：「我喜愛憐恤，不喜愛祭祀；喜愛認識神，勝於燔祭」；可比較詩篇51:16-17：「你本不喜愛祭物，若喜愛，我就獻上；燔祭你也不喜悅。神所要的祭就是憂傷的靈。」這是舊約一個無可辯駁的原則，儘管在猶太人的普遍觀念中它被大大遮蔽並遺忘了。依照這原則，彌賽亞來了，要獻上至高程度的順服，甚至到甘願捨去自己性命的地步。

你曾給我預備了身體——這是引起理解詩篇這引文之困難的段落之一。難處在於它與希伯來原文不同，而使徒卻在其上建立論證。新約使用七十士譯本的語言、即使與希伯來文略有出入，確實並不罕見；而在這樣的「經文」上並未建立任何「論證」的情況下，這種用法沒有困難可言，因為借用別人的語言表達自己的思想並非罕見。但使徒在此似乎不是那樣使用這經文，而是以「論證」的方式應用它。誠然，這論證並「不」完全、或許也「不」主要建立在「為彌賽亞預備了一個身體」這事實上；但在使徒看來，這顯然仍是一項重要的考慮，而這一點的證明正是根據這段經文。

希伯來文詩篇40:6作「你已經開通我的耳朵」，或如旁註所載，「挖通了」。那裡的意思是，耳朵彷彿被掘開、被鑿通，以致能清楚聽見；就是說，某些真理已清楚啟示給發言者；或者也可意指他被造成「樂意而留心順服」的人。Stuart；可比較以賽亞書1:5：「主耶和華開通我的耳朵，我並沒有違背。」在詩篇中，恰當的關聯似乎是把發言者寫成已被造成順服的、或被引導到甘願行神旨意的地步。這可以用耳朵已被開通、聽覺敏銳這事實來表達，因為不願順服的性情常以耳朵「堵塞」的事實來表達。這裡顯然沒有像有時所推測的那樣，暗指用錐子穿通僕人耳朵、作為他甘願留下服事主人的記號那種風俗；出埃及記21:6；申命記15:17。

在那情形中，被錐子穿通的是耳朵的外圈或耳緣；這裡的意思卻是掏空、掘開、鑿通——一個使通道通暢的過程，不是穿透外耳。七十士譯本把詩篇的希伯來文譯作「你曾給我預備了身體」，使徒採用了這譯法。為解釋七十士譯本的譯者何以如此翻譯，人們曾求助於各種方法，其中沒有一個是完全沒有困難的。有些學者，如 Cappell、Ernesti 等，曾設法表明詩篇40:6的七十士譯本讀法大概是——《ὠτίον κατηρτίσω μοι》ōtion katērtisō moi——「你為我預備了耳朵」，即為順服而預備。但這沒有證據；而且顯然使徒引它時是把 σῶμα sōma——「身體」——當作其意義的；見希伯來書10:10。要解釋七十士譯本的譯者為何這樣譯這短語，如今恐怕完全不可能；這話也可以推廣到他們譯本的許多其他地方。在這裡，無論後果如何，以下幾點是必須無疑地承認的：

（1）他們的譯本與希伯來文不一致；

（2）使徒按其原樣引用他們的譯本，沒有企圖更正；

（3）他對這經文的使用，至少在某種程度上是要作他所示明之事的「證明」。

論證中主導的觀念、重要而本質的一點，確實不是「預備了一個身體」，而是「他來是要行神的旨意」；但使徒有意在救贖主被預備了身體這事實上加上某種分量，這仍是清楚的。以羔羊和山羊的身體獻上的祭物和禮物，並非所要求的；彌賽亞反倒來了，藉著獻上更完全的祭而行神的旨意；要成就這事，他必須被賦予一個身體。但使徒憑什麼原則引一段與希伯來文不同的經文來證明這一點，我承認我看不出來；所提出的種種解釋，也沒有一個使我滿意。看來惟一能對這難處提供一點緩解的，是以下兩個情由：

（1）使徒論證的「主要之點」不是「預備了一個身體」，而是彌賽亞來行「神的旨意」，身體的預備反而是附帶的情由；

（2）七十士譯本的翻譯並沒有實質偏離整段希伯來經文的「主旨」。

「主要的」思想——以行神的旨意代替獻祭——仍然保留了；耳朵的開通（即使人留心並甘願順服）與為順服而預備身體，並非如此不同、以至於使徒為著他心目中的主要目的而必須重新翻譯整段經文。儘管如此，我承認，這些考慮在我看來仍非完全令人滿意。凡願意考察本節歷來各種見解的人，可在 Kuinoel in loc.、Rosenmuller、《Stuart on the Hebrews》Excursus xx. 以及 Kennicott on Psalm 40:6 中找到。Kennicott 推想希伯來文本曾有變動：原本的讀法不是現在的——אזנים ‛aaznaayim——「耳朵」，而是 אז גוף ‛aaz guwph——「那時一個身體」；這些字因抄寫者的錯誤而連在一起，隨後經少許變化，就成了現今希伯來文本諸抄本的樣子。這推想很巧妙，倘若跟隨「純粹的」推想是可以容許的，我在這裡倒願意跟隨它。但沒有任何抄本提供改動的根據，古譯本中也沒有一個支持它或與它一致——惟阿拉伯文譯本除外。

燔祭和贖罪祭是你不喜歡的——這不是逐字引自詩篇，但意思得以保留。詩篇那裡的讀法是：「燔祭和贖罪祭、非你所要。」使徒的引文取自七十士譯本，其中只改動了一個字，並不實質影響其意——即用οὐκ εὐδόκησας（ouk eudokēsas）——「你不喜歡」——代替οὐκ ἠθέλησας（ouk ēthelēsas）——「你不願意」。其思想乃是：與順從相比，神不以這些祭為樂。他寧取後者，而這些祭不能取代順從的地位，也不能達成同樣的目的。當這些祭以純潔的心獻上時，神無疑喜悅那供物。至於這裡論到彌賽亞時的用法，其意義乃是：這些祭並非對「他」的要求。這樣的祭不能達成他被差到世上所要成就的目的，因為那目的惟有藉著他「順服以至於死」才能成就。

那時我說——「我，彌賽亞。」保羅把這話直接應用於基督，表明他看詩篇中的這段經文，乃是以基督為發言者。

看哪，我來了——意即來到世上（希伯來書10:5）。這話怎能應用於大衛生平的任何境遇，並不容易看出。在他一生的任何情形中，他都不能說：既然祭牲與供物不是所要求的，他來是要以行神的旨意取代它們、代替它們。這裡「那時」一詞所指的時候，乃是當祭牲與贖罪祭顯然不能達成一切令人期望的目的之時；或說，鑒於那事實，救贖主起意要進入一項工作、以成就它們所不能成就的，就是在那時候。

我的事在經卷上已經記載了——這裡譯作「經卷」的詞——κεφαλίς（kephalis）——本義是「小頭」；繼而指柄端的圓頭；這裡無疑是指希伯來文抄本所捲之杆的頭或柄端。書卷通常寫成可捲起的形式；閱讀時，從抄本的一端展開，隨讀隨在另一端捲起；見路加福音4:17的註釋。捲書的杆上有小頭，或為便於持拿，或為裝飾；因此，「頭」這名稱便隱喻地用來指書卷。但這裡所指的書卷是甚麼？這裡所提的事又記在哪裡？若大衛是這引文出處詩篇（詩篇40篇）的作者，那時存在的書或書卷，即使不是全部，也主要是摩西五經，或許還有約伯記、約書亞記、士師記，以及少數詩篇。把這話理解為五經、即摩西的五卷書，是最自然的；因為在那時代，「書卷」一詞無疑最自然地叫人想到它。

但顯然，這話不可能指大衛本人；因為在摩西律法的甚麼部分，或當時存有的任何書卷中，能找到這樣論到大衛的話呢？其中沒有應許，也沒有暗示，說他要來「行神的旨意」，以成就猶太律法所定的祭所不能成就的事。因此，這話所指的對象必是彌賽亞——指某處記載他要來藉著自己的順服，成就律法之下祭牲與供物所不能成就的事。然而在摩西的書中，這話並非按字面可以找到；其意義必然是：這是那些書中關於彌賽亞所隱含的話；或說，這是關於他的描述之要旨——他要來取代那些祭牲的地位，並要順服以至於死，成就它們所不能成就的。

那些祭是指著他說的。在設立它們時，已預期它們的不能生效將如此之大，以致人會感到需要一更高的祭；並且他來到時，它們都要廢去。祭的制度與摩西制度的全部話語，乃是說將有一位救主來，藉著為世人的罪作出贖罪而行神的旨意。摩西的書中有指著救主的段落，這是基督親自明明斷言的（約翰福音5:46），使徒們也是如此（比較使徒行傳26:22、使徒行傳26:3）；而摩西各項制度的總體精神乃是指著他，這在本書信中已充分證明。這裡的意思是：「我來是要在成就贖罪上行你的旨意，因為沒有別的祭能除去罪。我將要行這事，這是預言我來臨之聖經的話語，也是古時整個制度的精神與目的。」

為要照你的旨意行——這話概括了救贖主來所要行的一切。他來是要行神的旨意：

（1）以完全遵守他的律法；並

（2）以為罪作出贖罪——「順服以至於死」（腓立比書2:8）。

後者是這裡主要的思想；因為使徒正要表明，律法之下所獻的祭與供物不能除罪，而基督來，正是與它們相對，要獻上大有功效的祭。在聖經中，處處都以這樣的贖罪之成就為「神的旨意」。救恩別無他路；除非救贖主喝下那憂傷的苦杯，人類便不可能得救；見馬太福音26:39。然而我們不可設想，那些苦難之所以受要求，僅僅出於任意的旨意。救主所要忍受的一切都有充分的理由，只是那些理由並未全都向我們顯明。

以上說——即彌賽亞說的。「以上」一詞在此指引文的前部。即說：「在所引之言的前部說了神並不要求祭物之後，在後部他說，他來是要行神的旨意，以代替那些祭物。」

祭物和禮物，燔祭和……——這些詞並非全都出現在使徒所引的詩篇裡；但其意思是：那裡的列舉包括了各樣的祭。使徒在此詳述，因為要表明同樣的評語適用於人所能獻上的一切祭，這一點很重要。救贖主論到諸祭之無效時所說的，乃是：它們當中沒有一樣足以除罪。

後來又說——指所引經文的另一部分。他既已表明人所獻的任何祭物都無濟於事，便說他必要親自來。

他除去在先的——這裡的「在先的」是指祭牲和祭物。他將它們除去；即表明它們在除去罪上毫無價值。他陳明它們的無效，並宣告他廢除它們的旨意。

為要立定在後的——即遵行神的旨意。這兩者彼此相對照；他表明前者的無效，好叫他來遵行神旨意的必要性得以完全顯明。它們若是有效的，他就不必來成就贖罪了。

憑這旨意——意即憑他按所指定的方式順服神。我們得成聖，乃是靠他順服的功德。使徒說這是「靠耶穌基督獻上身體」成就的，這時他便立即指明自己所指的是什麼，並提供了他整個論證的鑰匙。這不僅是他在一般意義上遵行神的旨意，而是那件具體的事——在猶太諸祭牲的位置上獻上自己的身體；可比較腓立比書2:8。無論他個人的順服在我們的救恩中有什麼地位，這裡特別指明的是：他藉著把自己獻上為罪祭而遵行神的旨意，乃是我們成聖的途徑。

我們得以成聖——即我們被成為聖潔。這裡的用詞不僅限於通常稱為成聖的那項具體工作——即靈魂重生之後被成聖的過程——而是包括一切使我們在神眼中成為聖潔的事。因此，它既包括稱義與重生，也包括通常所謂的成聖。其觀念乃是：我們心中凡有聖潔之處，凡施加於我們、使我們成聖的影響，全都當追溯到這一事實——救贖主順服以至於死，並甘願獻上自己的身體作為贖罪祭。

靠獻上身體——作為祭物獻上。一個正適合這目的的身體已為他預備了；希伯來書10:5。那身體完全聖潔；它被造得對苦難極其敏感；它是道成肉身之神性的居所。

只一次——意思是它不必再次獻上；見希伯來書9:28的註釋。這觀念在此重複，是因為要顯明基督所獻的祭與律法之下所獻諸祭之間的對比，把這一點弄清楚十分重要。使徒的目的，是要高舉他所獻的祭，過於猶太大祭司們所獻的祭。他的作法是表明：他所成就的贖罪效能如此之大，以致無需重複；而大祭司們所獻的祭卻須年年更新。

「凡祭司天天站著事奉神」——意即這事是天天行的。這並不是字面上說每個祭司每天都參與獻祭，因為他們是按著班次輪流供職的（參看 Luke 1:5 的註釋）；而是說這事每日都行，而且每個祭司都要在其中按次序擔任自己的職分（Numbers 28:3）。使徒的目的，是要證明在猶太制度之下，祭物不斷重複獻上，顯出其不完全；而在基督教制度之下，那一次獻上、足以為所有人的大祭，已經獻上了。

「屢次獻上一樣的祭物」——同樣的祭物每天早晚獻上。

「這祭物永不能除罪」——參看 Hebrews 9:9; Hebrews 10:1 的註釋。

「但這一位」——指主耶穌。此處的「人」字，原文並沒有。希臘文直譯是「但這一位」；即這位祭司。使徒在此並沒有說明他是人，還是更高層次的存有。他只是把他作為祭司提出，與猶太眾祭司相對照。

「既獻上一次永遠的贖罪祭」——即藉著死在十字架上。這事他只作了一次；這是不能重複的，也無須重複，因為它已足以擔當世人的罪。

「就在神的右邊坐下了」——意即他當時坐下，此後不再為獻贖罪祭的目的回來。他必不再使自己置身於受苦與受死的場景中，來贖人的罪愆。

「在神的右邊」——參看 Mark 16:19 的註釋；並比較 Ephesians 1:20-22 的註釋。

「從此等候他仇敵成了他的腳凳」——或作等候。他在那裡等候，直到這事照著所賜他的應許——萬物都服在他腳下——得以成就；參看 1 Corinthians 15:25-27 的註釋。

「他仇敵」——這裡暗指 Psalm 110:1：「主對我主說：你坐在我的右邊，等我使你仇敵作你的腳凳。」救贖者的仇敵，是撒但、地上的惡人、並心中一切邪情私慾。這意思是：萬物都還要服在他的旨意之下——或因樂意而衷心順服他的權柄，或因在他的大能之下被粉碎。救贖者既在十字架上捨己為祭，成就了他救贖的大工，如今便被描繪為平靜地等候，直到這榮耀的勝利達成、這應許應驗。我們不當以為他是閒怠的，或以為他在促成這事的作為中無分；其意思是，他仰望那應許的必然應驗。

「他的腳凳」——意即他們要被徹底而完全地制伏。同樣的意思在 1 Corinthians 15:25 表達為：他一切仇敵要放在他的腳下。這話出於征服者把腳踏在仇敵頸項上以示降服的習俗；見 Joshua 10:24；並 Isaiah 26:5-6 的註釋。

因為他一次獻祭——即在十字架上一次將自己獻上。猶太祭司屢次獻上祭牲，卻仍不能除去罪；救主一次獻上，便足以對付全世界的罪。

他便叫他們永遠完全——他已立定了永遠完全的根基。這祭的性質使它必保證他們至終脫離罪惡，並使他們永遠成聖。這不可能是指那些他為之而死的人立刻變得完全聖潔，因為那並非事實；其思想乃是：這祭是完全的，無需重複；它的性質足以完全除去罪所當受的刑罰，並為他們至終而永遠的聖潔立下根基。猶太律法之下的祭物缺陷重重，以致每日都必須重新獻上；救主所獻的祭卻完全到無需重複的地步，並保證凡憑藉這祭的人得著完全而徹底的救恩。

那得以成聖的人——即那些藉這祭成聖的人。這不是說他們如今已經「全然」成聖，而是說他們已經置於那使人成聖、使人得救的福音影響之下；見希伯來書2:11；希伯來書9:14。本節所教導的教義是：凡在任何程度上成聖的人，都必永遠得著完全。在那靈魂裏開始的工作，不是一件暫時的工，而是定意要推進到完全地步的工。在救贖主所成就的贖罪裏，已立下他們永遠完全的根基；這祭正是顧念這一點而獻的。關於這工作和它的後果，我們可以說：

（1）它在本性上是完全的——它具有無需重複的性質；

（2）在罪的赦免上是完全的——凡接受它的，過去一切的罪都得著赦免，並且永遠得著赦免；

（3）他們將永遠得著絕對的完全。

他們將在將來的某個時刻得以完全；而當那事成就時，它必存到永永遠遠。

（此處的「完全」，不當理解為恩典的完全或榮耀的完全。它是就當前的問題而言的完全，是就祭物的主要目的——即贖罪，以及隨之而來的赦免與蒙神悅納——而言的完全。這實在正是希伯來書通篇的Τελείωσις（Teleiōsis）；見希伯來書7:11；希伯來書9:9；希伯來書10:1。完全的道德純淨與至終的福樂，無疑將作為基督之祭的結果隨之而來；但此處主要所指的，無論如何乃是他的贖罪之完全，以及它為那有罪而戰兢的罪人帶來赦免與平安、使他稱義以至於永生的能力。這樣得以完全或完全稱義的人，就是τοὺς ἁγιαζομένους（tous hagiazomenous），即「成聖的人」。然而Ἁγιάζω（Hagiazō）一詞，除了「使成聖」的一般意義之外，在本書信中與τελειόω（teleioō）一樣，也帶有除去罪疚的祭禮意義。「或指禮儀上的，如在利未制度之下；見希伯來書9:13；比較利未記16:19；或指真實而確實的，即藉基督身體的獻上；見希伯來書10:10、希伯來書10:14、希伯來書10:29；並比較希伯來書10:2，以及希伯來書2:11；希伯來書9:14。」——Parkhurst希臘文辭典。那麼，其意思可能是：凡藉這祭得蒙潔淨或洗淨的人，換言之，凡這祭的功效所臨到的人，都完全地稱義了。

這神聖的救治之道無論施於何處，都必有效地施行拯救。基督憑一次獻祭，已永遠稱義了凡藉它得蒙潔淨的人。這話卻不能用在那些靠律法之祭得成聖潔或得蒙潔淨的人身上。Scott先生在下面這段精闢的意譯中，既給出了這詞的祭禮意義，又將其中道德性成聖的意義結合在一起：「他憑一次獻上，已為一切將憑信心接受他贖罪的人——這信心發於重生，並由『藉著聖靈得成聖潔，以致順服』得著印證——有效地預備了達於永生的完全稱義；他們也由此被分別出來，奉獻於對神的事奉。」）

聖靈也對我們作見證——即說，聖靈是這裏所立定之論點的真理的明證——救贖主所成就的一次贖罪，為一切成聖的人立下了永遠完全的根基。這裏所說聖靈的見證，是指在聖經中所提供的見證，不是我們內心中的任何見證。保羅隨即訴諸舊約的一段經文，藉此表明他堅信聖經是聖靈所默示的。

以後就說——使徒在此訴諸他先前已從耶利米書31:33-34引用過的經文；其解釋見希伯來書8:8-12的註釋。兩處引文的目的，都是要表明新約所預期的，乃是聖潔品格或聖潔子民的形成。它不是要分別出一班僅僅外表聖潔、或以外在禮儀和規條的遵行見稱的子民，而是要分別出一班在心中和在生活上都聖潔的子民。釋經者在確定「以後就說」這說法所對應的內容時，一直感到一些困難；有些人認為在希伯來書10:17之前，應理解有「然後他說」一語。但使徒所指的，大概是耶利米引文的兩個不同部分：前一部分表達神有意與他的百姓立新約這事實，後一部分表達那約的性質；而他特別所指的，正是後者。這一點在耶利米的原文中，比在本書信譯文中的引文看得更清楚。其意義是這樣：「聖靈先說：這是我以後要與他們所立的約」；說了這話以後，他又補充說：「那些日子以後，我要將我的律法放在他們心裏，又寫在他們的心思裏；他們的罪惡和他們的不義，我不再記念。」前一部分表達立這約的旨意；後一部分陳明那約將是什麼。這引文誠然不是逐字引用，但意義卻保全了；可比較希伯來書8:8-12的註釋。儘管如此，仍有人要問：這引文如何證明它所引用的論點——基督贖罪的目的乃是「叫那得以成聖的人永遠完全」？關於這一點，我們可以觀察到：

（1）經文宣告，凡有分於這贖罪的人都必聖潔，因為律法要放在他們心裏，寫在他們的心思上；並且

（2）這將是「完全而永久的」。他們的罪必蒙「完全」赦免；必不再被記念——這樣，他們就「永遠完全」了。

Now where remission of these is - Remission or forgiveness of sins; that is, of the sins mentioned in the previous verse.

There is no more offering for sin - If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensation under the Messiah, sin would be entirely cancelled. There would be one great and all-sufficient sacrifice, and when there was faith in that offering, sin would be absolutely forgiven. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference between the new covenant and the old. In the one, sacrifices were offered every day; in the other, the sacrifice once made was final and complete; in the one case, there was no such forgiveness but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so complete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression.

Having therefore, brethren - The apostle, in this verse, enters on the hortatory part of his Epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two - Moses and the Son of God, and shown how far superior the latter was to the former; he had compared the Christian Great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish - that it was an offering that cleansed from sin; that it was sufficient when once offered without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy to the widest extent all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.

Boldness to enter into the holiest - Margin, "liberty." The word rendered "boldness" - παῤῥησίαν parrēsian - properly means "boldness of speech," or freedom where one speaks all that he thinks (notes, Acts 4:13); and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word "holiest" here is taken from the holy of holies in the temple (notes on Hebrews 9:3), and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real "holy of holies" was granted to all in the name of the great High Priest of the Christian profession.

By the blood of Jesus - The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams (notes, Hebrews 9:7); but the Saviour offered his own blood, and that became the means by which we may have access to God.

By a new and living way - By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is rendered here "new" - πρόσφατον prosphaton - occurs nowhere else in the New Testament. It properly means "slain, or killed thereto;" that is, "newly killed, just dead; and then fresh, recent." Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had all the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever-living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word "living," also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up (see the notes on John 4:10), and the new way to heaven may be called living - in all these respects. It is away that conducts to life. It is ever-living as if the blood which was shed always retained the freshness of what is flowing from the vein. And it is "perpetual" and "constant" like a fountain that always flows - for it is by a sacrifice whose power is perpetual and unchanging.

Which he hath consecrated for us - Margin, "or new made." The word here used means properly to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a part consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.

Through the veil, that is to say, his flesh - The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression used here. The plain meaning of the expression is, that the way to heaven was opened by means, or through the medium of the flesh of Jesus; that is, of his body sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say that there was in all respects a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under consideration - to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary tabernacle, or veil of the divine nature which dwelt within him." and that "as the veil of the tabernacle concealed the glory of Yahweh in the holy of holies, from the view of people, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did of old within the veil of the temple."

See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made an atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.

And having an High Priest over the house of God - Over the spiritual house of God; that is, the church; compare the notes on Hebrews 3:1-6. Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation. This the apostle had shown at length in the previous part of the Epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest; so it is true in a much higher sense that we may now have access to God through our greater and more glorious High Priest.

Let us draw near with a true heart - In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of people when they draw near to God to worship him; see John 4:23-24. Every form of religion which God has revealed requires the worshippers to come with pure and holy hearts.

In full assurance of faith - see the word used here explained in the notes on Hebrews 6:11. The "full assurance of faith" means unwavering confidence; a fulness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has revealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not "the fullest confidence in him?"

("This πληροφορια plērophoria, or full assurance of faith, is not, as many imagine, absolute certainty of a man's own particular salvation, for that is termed "the full assurance of hope," Hebrews 6:11, and arises from faith and its fruits. But the full assurance of faith is the assurance of that truth, which is testified and proposed in the gospel, to all the hearers of it in common, to be believed by them, unto their salvation, and is also termed the full assurance of understanding; Colossians 2:2. Though all that the gospel reveals, claims the full assurance of faith, yet here it seems more particularly to respect the efficacy and all-sufficiency of Christ's offering for procuring pardon and acceptance." - McLean.

Having our hearts sprinkled from an evil conscience - By the blood of Jesus. This was prepared to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to what was external, and could not make the conscience perfect Hebrews 9:9, but the sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience" is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed - for the reverse of both these is true - but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.

And our bodies washed with pure water - It was common for the Jews to wash themselves, or to perform various ablutions in their services; see Exodus 39:4; Exodus 30:19-21; Exodus 40:12; Leviticus 6:27; Leviticus 13:54, Leviticus 13:58; Leviticus 14:8-9; Leviticus 15:16; Leviticus 16:4, Leviticus 16:24; Leviticus 22:6; compare the notes on Mark 7:3. The same thing was also true among the pagan. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says (Hist. Nat. lib. 15:c. 30), there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world (Aeneid vi. 635), with fresh water.

Porphyry says that the Essenes were accustomed to cleanse themselves with the purest water. Thus, Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea, were thence accustomed, as Aristides says, to wash their hands every morning on this account in the sea-water. Potter's Greek Archae. i. 222. Rosenmuller, Alte und Neue Morgenland, in loc. It was from the pagan custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water" near the door, that those who worship there may "cross themselves." In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God, having performed an act emblematic of purity by the application of water to the body.

That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner it was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness.

It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connection with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient system, nor even necessarily by washing the whole body - which would no more contribute to the purity of the heart than by application of water to any part of the body, but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly:

(1) that water should be applied under the new dispensation as an ordinance of religion; and,

(2) that pure water should be used - for that only is a proper emblem of the purity of the heart.

Let us hold fast the profession of our faith without wavering - To secure this was one of the leading designs of this Epistle, and hence, the apostle adverts to it so frequently. It is evident that those whom he wrote were suffering persecution Hebrews 12, and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; everything pertaining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered, and that all this was possessed far more abundantly in the permanent Christian system than in what was typical in its character, and which were designed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profession of their faith without being shaken by their trials, or by the arguments of their enemies. We have the same inducement to hold fast the profession of our faith - for it is the same religion still; we have the same Saviour, and there is held out to us still the same prospect of heaven.

For he is faithful that promised - To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that he had said. The argument here is:

(1) that since God is so faithful to us, we ought to be faithful to him;

(2) the fact that he is faithful is an encouragement to us.

We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured, that all that he has promised he will perform. To the service of such a God, therefore, we should adhere without wavering; compare the notes on 1 Corinthians 10:13.

And let us consider one another - Let us so regard the welfare of others as to endeavor to excite them to persevere in the Christian life. The idea is, that much might be done, in securing perseverance and fidelity, by mutual kind exhortation. They were not to be selfish; they were not to regard their own interests only (notes, Philippians 2:4); they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the same duties to perform, and the same trials to meet, and they should strengthen each other in their trials and encourage them in their work.

To provoke unto love - We use the word "provoke" now in a somewhat different sense, as meaning to offend, to irritate, to incense; but its original meaning is to "arouse, to excite, to call into action," and it is used in this sense here. The Greek is, literally, "unto a paroxysm of love" - εἰς παροξυσμον eis paroxusmon - the word "paroxysm" meaning "excitement or impulse," and the idea is, that they were to endeavor to arouse or excite each other to the manifestation of love. The word is what properly expresses excitement, and means that Christians should endeavor to excite each other. Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited to love each other too much, or to perform too many good works.

Not forsaking the assembling of ourselves together - That is, for purposes of public worship. Some expositors have understood the word rendered here as "assembling" - ἐπισυναγωγὴν episunagōgēn - as meaning "the society of Christians," or the church; and they have supposed that the object of the apostle here is, to exhort them. not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is what is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in 2 Thessalonians 2:1, where it is rendered "gathering together." The verb is used in Matthew 23:37; Matthew 24:31; Mark 1:33; Mark 13:27; Luke 12:1; Luke 13:34, in all which places it is rendered "gathered together." It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."

As the manner of some is - Why those here referred to neglected public worship, is not specified. It may have been from such causes as the following:

(1) some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.

(2) some may have neglected the duty because they felt no interest in it - as professing Christians now sometimes do.

(3) it is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.

(4) or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates - from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church.

Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter people from this duty. With all who bear the Christian name, with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that people should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.

But exhorting one another - That is, in your assembling together a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching - The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period when something remarkable was to happen which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1) The term used - "day" - will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures; comp Psalm 27:13; 1 Samuel 26:10; Jeremiah 30:7; Ezekiel 21:5; notes Isaiah 2:12.

(2) such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out; see Matthew 24. That event was then so near that the Saviour said that "that generation would not pass" until the prediction had been fulfilled; Matthew 24:34.(3) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this Epistle was directed, and it might be reasonable to suppose that the apostle Paul would refer to it.

(4) it is not improbable that at the time of writing this Epistle there were indications that that day was approaching. Those indications were of so marked a character that when the time approached they could not well be mistaken (see Matthew 24:6-12, Matthew 24:24, Matthew 24:26), and it is probable that they had already begun to appear.

(5) there were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation; see 2 Thessalonians 2:1-5.

(6) the expectation that the destruction of Jerusalem was referred to, and was about to occur, was just what might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize, and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger against which the apostle desired to guard those to whom he was writing was, that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger.

It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may be very near? Who can fail to see in himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this; and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that be is drawing near.

For if we sin willfully after that we have received the knowledge of the truth - If after we are converted and become true Christians we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like Hebrews 6:4-6, has given rise to much difference of opinion. But that the above is the correct interpretation, seems evident to me from the following considerations:

(1) It is the natural and obvious interpretation, such as would occur probably to ninety-nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine.

(2) it accords with the scope of the Epistle, which is, to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected.

(3) it is in accordance with the fair meaning of the language - the words "after that we have received the knowledge of the truth," referring more naturally to true conversion than to any other state of mind.

(4) the sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned "wilfully," must look on fearfully to the judgment without a possibility of being saved. There are multitudes of cases where such persons are saved. They "wilfully" resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.

(5) it is true, and always will be true, that if a sincere Christian should apostatize he could never be converted again; see the notes on Hebrews 6:4-6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour and no more efficacious blood of atonement. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatize, he must look forward only to the terrors of the judgment, and to final condemnation.

Whether this in fact ever occurs, is quite another question. In regard to that inquiry, see the notes on Hebrews 6:4-6. If this view be correct, we may add, that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Spirit," or "the unpardonable sin." The word rendered "wilfully" - ἑκουσίως hekousiōs - occurs nowhere else in the New Testament, except in 1 Peter 5:2, where it is rendered "willingly" - "taking the oversight thereof (of the church) not by constraint, but willingly." It properly means, "willingly, voluntarily, of our own accord," and applies to cases where no constraint is used. It is not to be construed here strictly, or metaphysically, for all sin is voluntary, or is committed willingly, but must refer to a deliberate act, where a man means to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost.

But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins (see the notes on Romans 7), and his object here is not to set forth the danger of such sins, but to guard Christians against apostasy from their religion. In the Jewish Law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance, (Leviticus 4:2, Leviticus 4:13, Leviticus 4:22, Leviticus 4:27; Leviticus 5:15; Numbers 15:24, Numbers 15:27-29; compare Acts 3:17; Acts 17:30), and sins of presumption; sins that are deliberately and intentionally committed; see Exodus 21:14; Numbers 15:30; Deuteronomy 17:12; Psalm 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion.

There remaineth no more sacrifice for sins - Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked; see notes, Hebrews 6:6. The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost.

But a certain fearful looking for of judgment - The word "certain" here does not mean "fixed, sure, inevitable," as our translation would seem to imply. The Greek is the same as "a (τις tis) fearful expectation," etc. So it is rendered by Tyndale. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension" or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.

And fiery indignation - Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.

Which shall devour the adversaries - All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.

He that despised Moses' law - That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the Law of Moses died without mercy, but only where offences were punishable with death, and probably the apostle had in his eye particularly the case of apostasy from the Jewish religion. The subject of apostasy from the Christian religion is particularly under discussion here, and it was natural to illustrate this by a reference to a similar case under the Law of Moses. The Law in regard to apostates from the Jewish religion was positive. There was no reprieve; Deuteronomy 13:6-10.

Died without mercy - That is, there was no provision for pardon.

Under two or three witnesses - It was the settled law among the Hebrews that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement. The object was the security of the accused person if innocent. The "principle" in the Law was, that it was to be presumed that two or three persons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be deceived in regard to a fact which they had observed.

Of how much sorer punishment, suppose ye, shall he be thought worthy - That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be - for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world - death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved, are such as these - the Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death, and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty - the crime of trampling under foot the Son of God, of showing contempt for his holy blood. and despising the Spirit of grace.

Who hath trodden under foot the Son of God - This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that people tread on what they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this?

And hath counted the blood of the covenant - The blood of Jesus by which the new covenant between God and man was ratified; see the notes on Hebrews 9:16-20; compare the notes on Matthew 26:28.

Wherewith he was sanctified - Made holy, or set apart to the service of God. The word "sanctify" is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these:

(1) it is the natural and proper meaning of the word rendered here "sanctified." This word is commonly applied to Christians in the sense that they are made holy; see Acts 20:32; Acts 26:18; 1 Corinthians 1:2; Jde 1:1; compare John 10:36; John 17:17.

(2) it is unusual to apply this word to the Saviour. It is true, indeed, that he says John 17:19, "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiations?"

(3) the supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this it was natural to speak of the dishonor which would thus be done to the means which had been used for his sanctification - the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded like anything else which was of no value.

An unholy thing - Greek common; often used in the sense of unholy. The word is so used because what was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence, also the word is used to denote what is unholy.

And hath done despite unto the Spirit of grace - The Holy Spirit, called "the Spirit of grace," because he confers favor (grace) upon people. The meaning of the phrase "done despite unto" - ἐνυβρίσας enubrisas - is, "having reproached, or treated with malignity, or contempt." The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be in fact treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize, nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have in fact treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify people, as a common thing, and would have shown the highest disregard for the only agent who can save the soul - the Spirit of God. How could such an one afterward be saved? The apostle does not indeed say that anyone ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred, but if it should occur the doom would be inevitable. How dangerous then is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away" and be renewed, again and again!

(See the supplementary note on Hebrews 6:6. where certain principles are laid down, for the interpretation of this and similar passages, in consistency with the doctrine of the saints' perseverance. If that doctrine be maintained, and our author's view of the passage at the same be correct, then plainly it contains an impossible case. It is descriptive of real Christians, yet they never can fall away. The utility of the warning, in this case, may indeed successfully be vindicated, on the ground that it is the means of preventing apostasy in the saints, the means by which the decree of God in reference to their stability is effected. Most, however, will incline to the view which regards this case, as something more than imaginary, as possible, as real. The warning is addressed to professors generally, without any attempt of distinguishing or separating into true or false. Doubtless there might be some even of the latter class in the churches whose members the apostles, presuming on their professed character, addressed as "saints, "elect," and "faithful," without distinction.

Of course, in consistency with the doctrine of perseverance only the "false," in whom the "root of the matter" had never existed, could apostatize; yet at the same time, when no distinction was made, when the apostle made none, but addressed all in the language of charity, when Christians themselves might find it difficult at all times to affirm decidedly on their own case, universal vigilance was secured, or at all events designed. But is not the party whose apostasy is here supposed, described by two attributes which belong to none but genuine Christians, namely, the "reception of the knowledge of the truth," and "sanctification through the blood of the covenant?" The answer which has been given to this question is generally, that neither of these things necessarily involves more than external dedication to God. The first is parallel to the "once enlightened" of Hebrews 6:4, and of course admits of the same explanation; see supplementary note there.

The second thing, namely, the sanctification of the party "is not real or internal sanctification, and all the disputes concerning the total and final apostasy from the faith of them who have been really and internally sanctified from this place, are altogether vain. As at the giving of the Law, the people being sprinkled with blood, were sanctified or dedicated to God in a special manner, so those who, by baptism and confession of faith in the church of Christ, were separated from all others were especially dedicated to God thereby." - "Owen." Yet, this eminent writer is rather disposed to adopt the opinion of those who construe, ἐν ᾡ ἡγιασθη en hō hēgiasthē with the immediate antecedent, τον Υἱον του Θεου ton Huion tou Theou, thus referring the sanctification to Christ, and not to the apostate; see John 17:19. Whichever of these views we receive, the great doctrine of perseverance is, of course, unaffected. In reference to an objection which the author has urged that "the sentiment (in the Hebrews 10:26 and Hebrews 10:27 verses) would not be correct, if it referred to any but true Christians," let it be noticed that while many may be saved, who have long resisted the Spirit, yet the assertion must appear hazardous in the extreme, that any can be saved, who do all that the apostate in this passage is alleged to do. The sin described seems to be that of a determined, insulting, final rejection of the only remedy for sin.)

For we know him that hath said - We know who has said this - God. They knew this because it was recorded in their own sacred books.

Vengeance belongeth unto me ... - This is found in Deuteronomy 32:35; see it explained in the notes on Romans 12:19. It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatize in the manner here referred to by the apostle, they would, says he, be guilty of great and unparalleled wickedness, and would have the certainty that they must meet the wrath of God.

And again, The Lord shall judge his people - This is quoted from Deuteronomy 32:36. That is, he will judge them when they deserve it, and punish them if they ought to be punished. The mere fact that they are his people will not save them from punishment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abundantly illustrated in the history of the Israelites; and the same great principle would be applied should any sincere Christian apostatize from his religion. He would have before him the certainty of the most fearful and severe of all punishments.

It is a fearful thing to fall into the hands of the living God - There may be an allusion here to the request of David to "fall into the hands of the Lord and not into the hands of men," when it was submitted to him for the sin of numbering the people, whether he would choose seven years of famine, or flee three months before his enemies, or have three days of pestilence; 2 Samuel 24. He preferred "to fall into the hands of the Lord," and God smote seventy thousand men by the pestilence. The idea here is, that to fall into the hands of the Lord, after having despised his mercy and rejected his salvation, would be terrific; and the fear of this should deter from the commission of the dreadful crime. The phrase "living God" is used in the Scripture in opposition to "idols." God always lives; his power is capable of being always exerted. He is not like the idols of wood or stone which have no life, and which are not to be dreaded, but he always lives. It is the more fearful to fall into his hands because he will live "forever." A man who inflicts punishment will die, and the punishment will come to an end; but God will never cease to exist, and the punshment which he is capable of inflicting today he will be capable of inflicting forever and ever. To fall into his hands, therefore, "for the purpose of punishment" - which is the idea here - is fearful:

(1) because he has all power, and can inflict just what punishment he pleases;

(2) because he is strictly just, and will inflict the punishment which ought to be inflicted;

(3) because he lives forever, and can carry on his purpose of punishment to eternal ages; and

(4) because the actual inflictions of punishment which have occurred show what is to be dreaded.

So it was on the old world; on the cities of the plain; on Babylon, Idumea, Capernaum, and Jerusalem; and so it is in the world of wo - the eternal abodes of despair, where the worm never dies. All people must, in one sense, fall into his hands. They must appear before him. They must be brought to his bar when they die. How unspeakably important it is then now to embrace his offers of salvation, that we may not fall into his hands as a righteous, avenging judge, and sink beneath his uplifted arm forever!

But call to remembrance the former days - It would seem from this, that at the time when the apostle wrote this Epistle they were suffering some severe trials, in which they were in great danger of apostatizing from their religion. It is also manifest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would encourage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of what they were then experiencing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, "that when we have been enabled to pass through trials once, we are to make the remembrance of the grace then bestowed on us a means of supporting and encouraging us in future trials."

After ye were illuminated - After you became Christians, or were enlightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in Hebrews 6:4; see notes on that passage.

A great fight of afflictions - The language here seems to be taken from the Grecian games. The word "fight" means properly contention, combat, such as occurred in the public games. Here the idea is, that in the trials referred to, they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatize from their religion. Some of the circumstances attending this conflict are alluded to in the following verses.

Partly - That is, your affliction consisted partly in this. The Greek is, "this" - specifying one kind of affliction that they were called to endure.

Whilst ye were made a gazing-stock - Greek θεατριζόμενοι theatrizomenoi - you were made a public spectacle, as if in a theater; you were held up to public view, or exposed to public scorn. When this was done, or in precisely what manner, we are not told. It was not an uncommon thing, however, for the early Christians to be held up to reproach and scorn, and probably this refers to some time when it was done by rulers or magistrates. It was a common custom among the Greeks and Romans to lead criminals, before they were put to death, through the theater, and thus to expose them to the insults and reproaches of the multitude. See the proofs of this adduced by Kuinoel on this passage. The "language" here seems to have been taken from this custom, though there is no evidence that the Christians to whom Paul refers had been treated in this manner.

By reproaches - Repreached as being the followers of Jesus of Nazareth; probably as weak and fanatical.

And afflictions - Various "sufferings" inflicted on them. They were not merely reviled in words, but they were made to endure positive sufferings of various kinds.

And partly, while ye became companions of them that were so used - That is, even when they had not themselves been subjected to these trials, they had sympathized with those who were. They doubtless imparted to them of their property; sent to them relief, and identified themselves with them. It is not known to what particular occasion the apostle here refers. In the next verse he mentions one instance in which they had done this, in aiding him when he was a prisoner.

For ye had compassion of me in my bonds - You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this Epistle was sent most probably resided there. Paul was at one time a prisoner more than two years at Cesarea Acts 24:27, and during this time he was kept in the charge of a centurion, and his friends had free access to him; Acts 24:23. It would seem not improbable that this was the occasion to which he here refers.

And took joyfully the spoiling of your goods - The plunder of your property. It was not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the "afflictions" to which the apostle refers in this case. The meaning is, that they yielded their property not only without resistance, but with joy. They, in common with all the early Christians, counted it a privilege and honor to suffer in the cause of their Master; see the notes on Philippians 3:10; compare Romans 5:3. Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it.

Knowing in yourselves - Marg "or, that ye have in yourselves; or, for yourselves." The true rendering is, "knowing that ye have for yourselves." It does not refer to any internal knowledge which they had of this, but to the fact that they were assured that they had laid up for themselves a better inheritance in heaven.

That ye have in heaven a better and an enduring substance - Better than any earthly possession, and more permanent. It is:

(1) better; it is worth more; it gives more comfort; it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which he may be placed in life, and will do more on the whole to make him happy. It is not said here that property is worth nothing to a man - which is not true, if he uses it well - but that the treasures of heaven are worth more.

(2) it is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure. No calamity of war, pestilence, or famine; no change of times; no commercial embarrassments; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pick-pocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their "mansions." With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inheritance.

Cast not away therefore your confidence - Greek "your boldness;" referring to their confident hope in God. They were not to cast this away, and to become timid, disheartened, and discouraged. They were to bear up manfully under all their trials, and to maintain a steadfast adherence to God and to his cause. The command is not to "cast this away." Nothing could take it from them if they trusted in God, and it could be lost only by their own neglect or imprudence. Rosenmuller supposes (Alte und Neue Morgenland, "in loc.") that there may be an allusion here to the disgrace which was attached to the act of a warrior if he cast away his shield. Among the Greeks this was a crime which was punishable with death. Alexander ab Alexand. Gen. Dier. L. 2 Corinthians 13. Among the ancient Germans, Tacitus says, that to lose the shield in battle was regarded as the deepest dishonor, and that those who were guilty of it were not allowed to be present at the sacrifices or in the assembly of the people. Many, says he, who had suffered this calamity, closed their own lives with the baiter under the loss of honor. Tac. Germ. c. 6. A similar disgrace would attend the Christian soldier if he should cast away his shield of faith; compare the notes, Ephesians 6:16.

Which hath great recompense of reward - It will furnish a reward by the peace of mind which it gives here, and will be connected with the rewards of heaven.

For ye have need of patience - They were then suffering, and in all trials we have need of patience. We have need of it because there is in us so much disposition to complain and repine; because our nature is liable to sink under sufferings; and because our trials are often protracted. All that Christians can do in such cases is to be patient - to lie calmly in the hands of God, and submit to his will day by day, and year by year; see James 1:3-4; notes, Romans 5:4.

That after ye have done the will of God - That is, in bearing trials, for the reference here is particularly to afflictions.Ye might receive the promise - The promised inheritance or reward - in heaven. It is implied here that this promise will not be received unless we are patient in our trials, and the prospect of this reward should encourage us to endure them.

For yet a little while - There seems to be an allusion here to what the Saviour himself said, "A little while, and ye shall not see me; and again, a little while and ye shall see me;" John 16:16. Or more probably it may be to Habakkuk 2:3. "For the vision is yet for an appointed time, but at the end it shall speak, and not he: though it tarry, wait for it; because it will surely come, it will not tarry." The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote.

And he that shall come will come - The reference here is, doubtless, to the Messiah. But what "coming" of his is referred to here, is more uncertain. Most probably the idea is, that the Messiah who was coming to destroy Jerusalem, and to overthrow the Jewish power Matthew 24, would soon do this. In this way he would put a period to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar idea occurs in Luke 21:28. "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh;" see the notes on that passage. The Christians in Palestine were oppressed, reviled, and persecuted by the Jews. The destruction of the city and the temple would put an end to that power, and would be in fact the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Perhaps there were already "signs" of his coming, or indications that he was about to appear, and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said that "he that shall come will come" soon. The time of affiction is not long. Soon the Redeemer will appear to deliver his afflicted people from all their sorrow; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are forever unknown; John 14:3 note; 1 Thessalonians 4:13-18 notes.

Now the just shall live by faith - This is a part of the quotation from Habakkuk Hab 2:3-4, which was probably commenced in the previous verse; see the passage fully explained in the notes on Romans 1:17. The meaning in the connection in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by "continued confidence" in God. They should pass their lives not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the apostle is here saying. He is exhorting the Christians whom he addressed, to perseverance in their religion even in the midst of many persecutions. To encourage this he says, that it was a great principle that the just, that is, all the pious, ought to live in the constant exercise of "faith in God." They should not confide in their own merits, works, or strength. They should exercise constant reliance on their Maker, and he would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed.

But if any man draw back, my soul shall have no pleasure in him - This also is a quotation from Habakkuk 2:4, but from the Septuagint, not from the Hebrew. "Why" the authors of the Septuagint thus translated the passage, it is impossible now to say. The Hebrew is rendered in the common version, "Behold, his soul which is lifted up is not upright in him;" or more literally, "Behold the scornful; his mind shall not be happy" (Stuart); or as Gesenius renders it, "See, he whose soul is unbelieving shall, on this account, be unhappy." The sentiment there is, that the scorner or unbeliever in that day would be unhappy, or would not prosper - לה ישרה lo' yaasharaah. The apostle has retained the general sense of the passage, and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the divine displeasure. He will be a man exposed to the divine wrath; a man on whom God cannot look but with disapprobation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness, or than the holiness in which Adam was created saved him and his posterity from the calamities which his apostasy incurred.

But we are not of them ... - We who are true Christians do not belong to such a class. In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what "must" happen if a sincere Christian should apostatize. But he did not mean to say that this "would" occur in regard to them. or in any case. He made a statement of a general principle under the divine administration, and he designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize "he must inevitably perish forever?" See the sentiment in this verse illustrated at length in the notes on Hebrews 6:4-10.

Remarks

(1) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline - a dim and shadowy sketch of religion, as they had. We are not now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God and died for our sins; Hebrews 10:1-10.

(2) like that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may he called to meet trials strongly resembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. "Obedience" is the great thing which he demands; which he has always sought. When his ancient people led up in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect conformity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement for the sins of the world. Our model, alike in holy living and holy dying, is to be the Saviour; and like him we are required to exercise simple submission to the will of God; Hebrews 10:1-10.

(3) the Redeemer looks calmly forward to the time when all his foes will be brought in submission to his feet; Hebrews 10:12, Hebrews 10:13. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and sorrow, and he is seated now on high looking to the period when all his foes shall be subdued and he will be acknowledged as universal Lord.

(4) the Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the "Holiest" - the very heavens where God dwells. Christ, his great High Priest, has entered there; has sprinkled over the mercy-seat with his blood, and ever lives there to plead his cause. There is no privilege granted to people like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant intervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant that he may not come and speak to God; and there is not a situation of poverty, want, or wo, where he may not make his wants known with the assurance that his prayers will be heard through faith in the great Redeemer; Hebrews 10:19-20.

(5) when we come before God, let our hearts be pure; Hebrews 10:22. The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not be heard, if it is not so. "If we regard iniquity in our hearts the Lord will not hear us." No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin, and no matter though the throne of God be accessible to people, yet if there is in the heart the love of sin; if the conscience is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?

(6) it is the duty of Christians to exhort one another to mutual fidelity; Hebrews 10:24. We should so far regard the interests of each other, as to strive to promote our mutual advance in piety. The church is one. All true Christians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Christian brother often goes astray and needs kind admonition to reclaim him; or he becomes disheartened and needs encouragement to cheer him or his Christian way.

(7) Christians should not neglect to assemble together for the worship of God; Hebrews 10:25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship, and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way. God has made us social beings, and he intends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received common blessings in our creation, in the providence of God, and in redemption, and it is proper that we should assemble together and render united praise to our Maker for his goodness.

Besides, in any community, the public worship of God does more to promote intelligence, order, peace, harmony, friendship, neatness of apparel, and purity and propriety of contact between neighbors, than anything else can, and for which nothing else can be a compensation. Every Christian, and every other man, therefore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done "even in the face of persecution." The early Christians felt so much the importance of this, that we are told they were accustomed to assemble at night. Forbidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so important is this, that it should be preserved even when the preaching of the gospel is not enjoyed. Let Christians assemble together. Let them pray and offer praise. Let them read the Word of God, and an appropriate sermon. Even this will exert an influence on them and on the community of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.

(8) we may see the danger of indulging in any sin; Hebrews 10:26-27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if indulged in it will prove that there is no true religion, and will lead on to those greater offences which make shipwreck of the Christian name, and ruin the soul. He that "wilfully" and deliberately sins "after he professes to have received the knowledge of the truth," shows that his religion is but a name, and that he has never known any thing of its power.

(9) we should guard with sacred vigilance against everything which might lead to apostasy; Hebrews 10:26-29. If a sincere Christian "should" apostatize from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, therefore; so fearful a punishment would follow apostasy from the true religion, we may see the guilt of everything which has a "tendency" to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.

(10) we may learn from the views presented in this chapter Hebrews 10:26, Hebrews 10:29, the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatize, "he must perish." There would be no possibility of renewing him. He would have tried the only religion which saves people, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found inefficacious; he would have been brought under the only influence which renews the soul, and that would not have been sufficient to save him. What hope could there be? What would then save him if these would not? To what would he apply to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and he again renewed.

(11) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past; Hebrews 10:32-35. They should remember the days when they were afflicted and God sustained them, when they were persecuted and he brought them relief. It is proper also to remember for their own encouragement; now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find in their past experience proof that he who has borne them through past trials, is able to keep them unto his everlasting kingdom.

(12) we need patience - but it is only for a little time; Hebrews 10:36-39. Soon all our conflicts will be over. "He that shall come will come and will not tarry." He will come to deliver his suffering people from all their trials. He will come to rescue the persecuted from the persecutor; the oppressed from the oppressor; the down-trodden from the tyrant; and the sorrowful and sad from their woes. The coming of the Saviour to each one of the afflicted is the signal of release from sorrow, and his advent at the end of the world will be proof that all the trials of the bleeding and persecuted church are at an end. The time too is short before he will appear. In each individual case it is to be but a brief period before he will come to relieve the sufferer from his woes, and in the case of the church at large the time is not far remote when the Great Deliverer shall appear to receive "the bride," the church redeemed, to the "mansions" which he has gone to prepare.