The MacArthur Study Bible, NKJV, page 642
9:15 Mediator. See note on 8:6. death. In the making of some biblical covenants, sacrifices were involved. When God made the covenant with Abraham, 5 different animals were sacrificed in the ceremony (Gen. 15:9, 10). The Mosaic Covenant was affirmed by animal sacrifices (Ex. 24:5–8). redemption. The compound term used here is found more frequently than the term used in v. 12 (cf. 11:35; Luke 21:28; Rom. 3:24). Jesus’ death retroactively redeemed all those who had believed in God under the Old Covenant (cf. Rom. 3:24–26). This is in keeping with symbolism of the Day of Atonement. Annually the High-Priest would atone for or cover the sins that the people had committed in the preceding year (Lev. 16:16, 21, 30). first covenant. See note on Gen. 9:16. The actual first covenant historically was made with Noah (Gen. 6:18; 9:9). Next came the covenant made with Abraham (Gen. 15:18). By context, however, the older covenant under discussion in this epistle is that which is called the Mosaic Covenant or the Covenant of Law (Ex. 19:1—20:21). “First” in this verse, therefore, means the former, older covenant with which the Levitical system is connected. those who are called. Lit. “the ones having been called,” looking back to those under the Old Covenant who were called to salvation by God on the basis of the sacrifice of Jesus Christ to come long after most of them had died. The reference, as always in the NT epistles, is to the effectual calling related to salvation (cf. 3:1), which in this context refers to OT believers. promise of the eternal inheritance. That is, salvation in its fullness (see notes on 3:11; 4:1, 9; 6:12; 1 Pet. 1:3–5).
9:16, 17 A last will and testament illustrates the necessity of Christ’s death. “Testament” is the same Gr. word translated “covenant,” but the term takes on the more specialized meaning in this context. The benefits and provisions of a will are only promises until the one who wrote the will dies. Death activates the promises into realities.
9:18–20 The shedding of blood in the covenant ratification ceremony at Sinai (Ex. 24:1–8) also illustrates the necessity of Christ’s death (see note on v. 15).
9:18 blood. “Death” in vv. 15, 16 is replaced by “blood” (see notes on vv. 7, 14). The term is used to emphasize the violent aspect of His sacrificial death.
9:19 water, scarlet wool, and hyssop. These items were used at the Passover in Egypt (Ex. 12:22) for sprinkling of blood, and in the ritual cleansing for lepers (Lev. 14:4), and in the red heifer ceremony (Num. 19:6). More of those are in view here. These elements were a part of the sprinkling of blood in the covenant ceremony described in Ex. 24:1–8, though not mentioned there. The added details came either by direct revelation to the writer or had been preserved in other records or traditions known to the writer and his readers. the book…the people. See note on Ex. 24:8. The consecration of Aaron and his sons to the priesthood is the only other occasion in the OT when any persons were sprinkled with blood (Ex. 29:21; Lev. 8:30; cf. 1 Pet. 1:2). The detail about the book also being sprinkled with the blood is not recorded in the Exodus account.
9:20 This is the blood. Cf. Ex. 24:8 with Matt. 26:28. The same formula was utilized in the inaugural ceremonies for the Mosaic Covenant and for the New Covenant.
9:21 likewise. The dedication of the tabernacle and its vessels was accompanied by a blood sprinkling ritual similar to that observed at the inauguration of the Mosaic Covenant (cf. Ex. 29:10–15, 21, 36, 37).
9:22 almost all. There were a few exceptions. Water, incense, and fire were also used to purify (cf. Ex. 19:10; Lev. 15:5; Num. 16:46, 47; 31:21–24). Those who were too poor to bring even a small animal for sacrifice were allowed to bring fine flour instead (Lev. 5:11). blood…remission. “It is the blood that makes atonement for the soul” (Lev. 17:11). The phraseology is reminiscent of Christ’s own words (Matt. 26:28). “Shedding of blood” refers to death (see notes on vv. 7, 14, 18). “Remission” (meaning forgiveness) is the emphatic last word in this section (vv. 18–22) of the Gr. NT, and it forms the transition to the next section (vv. 23–28).
9:23–28 Christ’s High-Priestly ministry is to be exercised in the perfect tabernacle of heaven. The real High-Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.
9:23 copies. See note on 8:5. The earthly tabernacle and its vessels were only symbolic replicas of the true heavenly tabernacle (8:2), and were also made unclean by the transgressions of the people (Lev. 16:16). the heavenly things. As the preceding context indicated, the inauguration of the Mosaic Covenant by sacrifices was necessary (vv. 18–21). That concept is here applied to the heavenly sanctuary—it is dedicated or inaugurated as the central sanctuary of the New Covenant by Christ’s sacrifice. The better covenant required a better sacrifice. better sacrifices. Christ’s superior sacrifice is a major theme in 9:13—10:18. The many sacrifices of the Levitical system were to be superseded by better sacrifices that would be represented in the one, all-inclusive, perfect sacrifice of Christ (cf. 10:12). See note on 7:22.
9:24 copies. The term is not the same as that used in v. 23 and 8:5. This is lit. “antitype.” It is used only twice in the NT. The antitype either prefigures the type (as here), or is a later illustration of the type (as in 1 Pet. 3:21). In both cases, the antitype is not the real thing, but only a copy of it. The earthly “holy places” in the tabernacle were only types of the heavenly abode of God. now to appear. On the Day of Atonement, the High-Priest entered the Most Holy Place where God made an appearance (Lev. 16:2). The High-Priest, however, was hidden from the presence of God by the cloud of incense (Lev. 16:12, 13). See also “has appeared” (v. 26) and “will appear” (v. 28). Each verb is a different term in the Gr. The term for Christ’s present appearance in heaven (v. 24) alludes to His official presentation to report to the Father on the fulfillment of His mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (v. 26). At Christ’s appearing at the Second Advent (v. 28), the term used stresses the visible nature of the appearance (cf. 2:8; 12:14). All 3 tenses of Christ’s soteriological ministry are also covered: 1) His First Advent to save us from the penalty of sin; 2) His present intercessory ministry in heaven to save us from the power of sin; and 3) His Second Advent to deliver us from the presence of sin. for us. Christ is our representative and the provider of our spiritual benefits (cf. 2:9; 6:20; 7:25; John 14:12–14; Eph. 1:3).
9:26 since the foundation of the world. This is a reference to creation (see notes on 4:3). end of the ages. All the eras and ages came together and were consummated in the coming of the Messiah. The eschatological era was inaugurated (see note on 1:2; cf. Gal. 4:4).
9:27 to die once. This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus died twice; cf. John 11:43, 44). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation. Another exception will be those who don’t die even once, but who will be “caught up…to meet the Lord in the air” (1 Thess. 4:17; cf. Enoch, Gen. 5:24; Elijah, 2 Kin. 2:11). the judgment. A general term encompassing the judgment of all people, believers (see note on 2 Cor. 5:10) and unbelievers (see notes on Rev. 20:11–15).
9:28 to bear the sins of many. See note on Is. 53:12 (cf. 2 Cor. 5:21; 1 Pet. 2:24). eagerly wait. See note on Phil. 3:20. second time. On the Day of Atonement, the people eagerly waited for the High-Priest to come back out of the Holy of Holies. When he appeared, they knew that the sacrifice on their behalf had been accepted by God. In the same way, when Christ appears at His second coming, it will be confirmation that the Father has been fully satisfied with the Son’s sacrifice on behalf of believers. At that point salvation will be consummated (cf. 1 Pet. 1:3–5). apart from sin. See notes on 2:17, 18; 4:15. This phrase testifies to the completed work of Christ in removing sins by His sacrifice at His first coming. No such burden will be upon Him in His second coming.
Hebrews 10
10:1–18 Christ’s offering was a once-for-all sacrifice which is superior to all the sacrifices of the Levitical system.
10:1 shadow. See note on 8:5. The Gr. term translated “shadow” refers to a pale reflection, as contrasted with a sharp, distinct one. The term behind “very image,” on the other hand, indicates an exact and distinct replica (cf. Col. 2:17). good things. See note on 9:11. perfect. This term is used repeatedly in Hebrews to refer to salvation. See notes on 5:14; 7:11; 9:9. As much as those living under the law desired to approach God, the Levitical system provided no way to enter His holy presence (cf. Pss. 15:1; 16:11; 24:3, 4).
10:2 consciousness of sins. This is the same word translated “conscience” in v. 22; 9:9; 13:18. See note on 9:9. If sin had really been overpowered by that system of sacrifices, the OT believers’ consciences would have been cleansed from condemning guilt (cf. v. 22). There was not freedom of conscience under the Old Covenant.
10:3 reminder. The OT sacrifices not only could not remove sin, but their constant repetition was a constant reminder of that deficiency. The promise of the New Covenant was that the sin would be removed and even God would “remember” their sins “no more” (8:12, quoting Jer. 31:34).
10:4 not possible. The Levitical system was not designed by God to remove or forgive sins. It was preparatory for the coming of the Messiah (Gal. 3:24) in that it made the people expectant (cf. 1 Pet. 1:10). It revealed the seriousness of their sinful condition, in that even temporary covering required the death of an animal. It revealed the reality of God’s holiness and righteousness by indicating that sin had to be covered. Finally, it revealed the necessity of full and complete forgiveness so that God could have desired fellowship with His people.
10:5–7 Quoted from Ps. 40:6–8.
10:5, 6 You did not desire. God was not pleased with sacrifices given by a person who did not give them out of a sincere heart (cf. Ps. 51:17; Is. 1:11; Jer. 6:20; Hos. 6:6; Amos 5:21–25). To sacrifice only as a ritual, without obedience, was a mockery and worse than no sacrifice at all (cf. Is. 1:11–18).
10:5 a body You have prepared for Me. Psalm 40:6 reads, “My ears you have opened.” This does not represent a significant alteration in the meaning of the psalm, as indicated by the fact that the writer quoted the LXX version of the Heb. idiom, which was an accurate representation for Greek readers. The Greek translators regarded the Heb. words as a figure of speech, in which a part of something signifyed the whole, i.e., the hollowing out of ears was part of the total work of fashioning a human body. And ears were selected as the part to emphasize because they were symbols of obedience as the organ of the reception of God’s Word and will (cf. 1 Sam. 15:22). Christ needed a body in order to offer Himself as the final sacrifice (2:14).
10:7 To do Your will. Cf. Matt. 26:39, 42.
10:8, 9 The writer quotes from Ps. 40:6–8 again, but in a condensed form.
10:9 first…second. The old, repetitious sacrificial system was removed to make way for the new, once-for-all sacrifice of Christ, who had obediently done God’s will (cf. 5:8; Phil. 2:8).
10:10 sanctified. “Sanctify” means to “make holy,” to be set apart from sin for God (cf. 1 Thess. 4:3). When Christ fulfilled the will of God, He provided for the believer a continuing, permanent condition of holiness (Eph. 4:24; 1 Thess. 3:13). This is the believer’s positional sanctification as opposed to the progressive sanctification that results from daily walking by the will of God (see notes on Rom. 6:19; 12:1, 2; 2 Cor. 7:1). body. Refers to His atoning death, as the term “blood” has been used to do (9:7, 12, 14, 18, 22). Mention of the body of Christ in such a statement is unusual in the NT, but it is logically derived from the quotation from Ps. 40:6.
10:11, 12 The old and new are contrasted: thousands of priests versus one Priest; the old priests continually standing versus the sitting down of the new; repeated offerings versus a once-for-all offering; and the ineffective sacrifices that only covered sin versus the effective sacrifice that completely removes sin.
10:11 stands. See note on 1:3. In 2 Chr. 6:10, 12, Solomon sat on his throne as king, but stood at the altar when acting in a priestly role (cf. Deut. 17:12; 18:7).
10:13 footstool. See note on 1:13. This is yet another reference to Ps. 110:1. This prediction will be fulfilled when Christ returns and all creation acknowledges His lordship by bowing at His feet (Phil. 2:10).
10:14 perfected. See note on v. 1. This involves a perfect standing before God in the righteousness of Christ (see notes on Rom. 3:22; Phil. 3:8, 9). sanctified. See notes on v. 10.
10:15–17 The writer confirms his interpretation of Ps. 40:6–8 by repeating from Jer. 31:31–34 what he had already quoted in 8:8–12.
10:19–25 For the second time (cf. 8:1–6 for the first), the writer gives a summary of the arguments for the superiority of Christ’s priestly ministry.
10:19 brethren. See note on 3:12. As on the earlier occasion, the writer addresses his Jewish brethren with an invitation to leave behind the Levitical system and to appropriate the benefits of the New Covenant in Christ. boldness. Or “confidence,” an important emphasis in the epistle (see note on 4:16). Because of the high-priestly ministry of Christ and His finished sacrifice, the Hebrews can enter boldly into the presence of God.
10:20 new. In Gr., this word originally meant “newly slain,” but was understood as “recent” when the epistle was written. The way is new because the covenant is new. It is not a way provided by the Levitical system. living way. Though it is the path of eternal life, it was not opened by Christ’s sinless life—it required His death. See notes on 2:17, 18; 4:16. The Hebrews were invited to embark on this way which is characterized by the eternal life of the Son of God who loved them and gave Himself for them (cf. John 14:6; Gal. 2:20). The Christian faith was known as “the Way” among the Jews of Jerusalem (Acts 9:2) as well as among the Gentiles (Acts 19:23). Those receiving this epistle understood quite clearly that the writer was inviting them to become Christians—to join those who had been persecuted for their faith. True believers in their midst were even then suffering persecution, and those who had not committed themselves to the Way were asked to become targets of the same persecution. veil…flesh. When Jesus’ flesh was torn at His crucifixion, so was the temple veil that symbolically separated men from God’s presence (Matt. 27:51). When the High-Priest on the Day of Atonement entered the Holy of Holies, the people waited outside for him to return. When Christ entered the heavenly temple He did not return. Instead, He opened the curtain and exposed the Holy of Holies so that we could follow Him. Here “flesh” is used as was “body” (v. 10) and “blood” (9:7, 12, 14, 18, 22) to refer to the sacrificial death of the Lord Jesus.
10:21 the house of God. See note on 3:6.
10:22 let us draw near. See note on 7:19. Based on what had been written, this was the heart of the invitation to those in the assembly who had not come to Christ. The same invitation is found in the first NT book to be written (James 4:8), where James reveals the corollary of drawing near to God: God will draw near to you. Asaph taught that it is a good thing to draw near to God (Ps. 73:28). The full restoration of Israel to God’s blessing is dependent upon them drawing near to Him (Jer. 30:18–22). In other words, it is an eschatological invitation coming to them in “these last days” (1:2). This verse describes the prerequisites for entering the presence of God (cf. Ps. 15): sincerity, security, salvation, and sanctification. true heart. The Gr. term behind “true” carries the ideas of being sincere, genuine, and without ulterior motive (cf. Jer. 24:7; Matt. 15:8). This one thing these particular Hebrews lacked: genuine commitment to Christ. full assurance of faith. See note on 6:11. Utter confidence in the promises of God is intended by the phrase. Such confidence will result in heartfelt assurance or security which will allow them to persevere through the coming trials. This is the first of a familiar triad: faith, hope (v. 23), and love (v. 24). hearts sprinkled. See notes on 9:9, 14; 10:1–4; 1 Pet. 1:2. pure water. The imagery in this verse is taken from the sacrificial ceremonies of the Old Covenant, where blood was sprinkled as a sign of cleansing, and the priests were continually washing themselves and the sacred vessels in basins of clear water. The “washing with pure water” does not refer to Christian baptism, but to the Holy Spirit’s purifying one’s life by means of the Word of God (cf. Eph. 5:25, 26; Titus 3:5). This is purely a New Covenant picture (Jer. 31:33; Ezek. 36:25, 26).
10:23 hold fast. Holding on, or the perseverance of the saints, is the human side of eternal security. It is not something done to maintain salvation, but is rather an evidence of salvation. See note on 3:6. confession of our hope. Affirmation of salvation. See note on 3:1. without wavering. The idea is not to follow any inclination that leads back to the old covenant. In other ancient literature, the same Gr. term is used of enduring torture. Persecution will come (2 Tim. 3:12), but God is faithful. Temptations will abound, but God is faithful to provide an escape (cf. 1 Cor. 10:13). God’s promises are reliable (1 Cor. 10:13; 1 Thess. 5:24; Jude 24, 25). With that confidence, the believer can persevere.
10:24 consider. The same verb is used about Jesus in 3:1. The invitation must be responded to individually, but the response also has a corporate side. They are members of a community of Hebrews whose initial attraction to Christ is in danger of eroding. They have been considering a return to the Levitical system of Judaism to avoid the persecution (cf. John 12:42, 43). Mutual encouragement to make full commitment is crucial. stir up. The Eng. word “paroxysm” is derived from the Gr. term used here. The meaning in this context is that of stimulating or inciting someone to do something. love and good works. An example of such mutual effort in the midst of persecution was to be found at Corinth (cf. 2 Cor. 8:1–7).
