---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 10"
description: "CHAPTER 10   :-. CONCLUSION OF THE
FOREGOING ARGUMENT.
THE YEARLY
RECURRING LAW
SACRIFICES CANNOT
PERFECT THE WORSHIPPER,
BUT CHRIST"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/10"
---

CHAPTER 10

. CONCLUSION OF THE
FOREGOING ARGUMENT.
THE YEARLY
RECURRING LAW
SACRIFICES CANNOT
PERFECT THE WORSHIPPER,
BUT CHRIST'S
ONCE-FOR-ALL OFFERING
CAN.
Instead of the daily ministry of
the Levitical priests, Christ's service is perfected by the one
sacrifice, whence He now sits on the right hand of God as a
Priest-King, until all His foes shall be subdued unto Him. Thus the
new covenant ([Hebrews 8:8-12](../../../kjv/hebrews/8/8-12))
is inaugurated, whereby the law is written on the heart, so that an
offering for sin is needed no more. Wherefore we ought to draw near
the Holiest in firm faith and love; fearful of the awful results of
apostasy; looking for the recompense to be given at Christ's coming.

**1.** Previously the *oneness*
of Christ's offering was shown; now is shown its perfection as
contrasted with the law sacrifices.
**having**—inasmuch as it
has but "the shadow, not the very image," that is, not the
exact likeness, reality, and full revelation, such as the Gospel has.
The "image" here means the *archetype* (compare ), the original, solid image [BENGEL]
realizing to us those heavenly verities, of which the law furnished
but a *shadowy outline* before. Compare [2 Corinthians 3:13](../../../kjv/2-corinthians/3/13);
[2 Corinthians 3:14](../../../kjv/2-corinthians/3/14); [2 Corinthians 3:18](../../../kjv/2-corinthians/3/18);
the Gospel is the very setting forth by the Word and Spirit of the
heavenly realities themselves, out of which it (the Gospel) is
constructed. So ALFORD. As
Christ is "*the express image* (*Greek,* 'impress') of
the Father's person" ([Hebrews 1:3](../../../kjv/hebrews/1/3)),
so the Gospel is the heavenly verities themselves manifested by
revelation—*the* heavenly very *archetype,* of which the
law was drawn as a sketch, or outline copy ([Hebrews 1:3](../../../kjv/hebrews/1/3)). The law was a continual process of acted prophecy, proving
the divine design that its counterparts should come; and proving the
truth of those counterparts when they came. Thus the imperfect and
continued expiatory sacrifices before Christ foretend, and now prove,
the reality of, Christ's one perfect antitypical expiation.
**good things to come**—
([Hebrews 9:11](../../../kjv/hebrews/9/11)); belonging to "the
world (age) to come." *Good things* in part made present by
faith to the believer, and to be fully realized hereafter in actual
and perfect enjoyment. Lessing says, "As Christ's Church on
earth is a prediction of the economy of the future life, so the Old
Testament economy is a prediction of the Christian Church." In
relation to the temporal good things of the law, the spiritual and
eternal good things of the Gospel are "good things *to come*."
[Colossians 2:17](../../../kjv/colossians/2/17) calls legal ordinances
"the shadow," and Christ "the body."
**never**—at any time ([Colossians 2:17](../../../kjv/colossians/2/17)).
**with those sacrifices**—rather,
"with *the same* sacrifices.
**year by year**—This
clause in the *Greek* refers to the whole sentence, not merely
to the words "which they the priests offered" (*Greek,*
"offer"). Thus the sense is, not as *English Version,*
but, *the law year by year, by the repetition of the same
sacrifices, testifies its inability to perfect the worshippers;*
namely, on the YEARLY *day
of atonement.* The "*daily*" sacrifices are
referred to, [Hebrews 10:11](../../../kjv/hebrews/10/11).
**continually**—*Greek,*
"continuously," implying that they offer a toilsome and
ineffectual "*continuous*" *round* of the "same"
atonement-sacrifices *recurring* "year by year."
**comers thereunto**—those
so *coming unto* God, namely, the worshippers (the whole people)
coming to God in the person of their representative, the high priest.
**perfect**—fully meet
man's needs as to justification and sanctification (see on [Hebrews 10:11](../../../kjv/hebrews/10/11)).

**2. For**—if the law could, by
its sacrifices, have perfected the worshippers.
**they**—the sacrifices.
**once purged**—IF
they were *once for all cleansed* ().
**conscience**—"*consciousness*
of sin" ([Hebrews 9:9](../../../kjv/hebrews/9/9)).

**3. But**—so far from *those
sacrifices ceasing to be offered* ().
**in,** c.—in the fact of
their being offered, and in the course of their being offered on the
day of atonement. Contrast .
**a remembrance**—a
recalling to mind by the high priest's confession, on the day of
atonement, of the sins both of each past year and of all former
years, proving that the expiatory sacrifices of former years were not
felt by men's consciences to have fully atoned for former sins in
fact, the expiation and remission were only legal and typical
([Hebrews 10:4](../../../kjv/hebrews/10/4); [Hebrews 10:11](../../../kjv/hebrews/10/11)).
The Gospel remission, on the contrary, is so complete, that sins are
"remembered no more" ([Hebrews 10:11](../../../kjv/hebrews/10/11)) by God. It is unbelief to "forget" this
once-for-all purgation, and to fear on account of "former sins"
([2 Peter 1:9](../../../kjv/2-peter/1/9)). The believer, once
for all *bathed,* needs only to "wash" his hands and
"feet" of soils, according as he daily contracts them, in
Christ's blood ([John 13:10](../../../kjv/john/13/10)).

**4. For,** c.—reason why,
necessarily, there is a continually recurring "remembrance of
sins" in the legal sacrifices (). *Typically,* "the blood of bulls," &c.,
sacrificed, had power but it was only in virtue of the power of the
one real antitypical sacrifice of Christ; they had no power *in
themselves;* they were not the instrument of perfect vicarious
atonement, but an exhibition of the need of it, suggesting to the
faithful Israelite the sure hope of coming redemption, according to
God's promise.
**take away**—"take
*off.*" The *Greek,* , is stronger, explaining the weaker word here, "take
away *utterly.*" The blood of beasts could not take away
the sin of *man.* A MAN
must do that (see on [Hebrews 9:12](../../../kjv/hebrews/9/12)).

**5.** Christ's voluntary self
offering, in contrast to those inefficient sacrifices, is shown to
fulfill perfectly "the will of God" as to our redemption,
by completely atoning "for (our) sins."
**Wherefore**—seeing that a
nobler than animal sacrifices was needed to "take away sins."
**when he cometh**—*Greek,*
"coming." The time referred to is the period *before*
His entrance into the world, when the inefficiency of animal
sacrifices for expiation had been proved [THOLUCK].
Or, the time is that between Jesus' first dawning of reason as a
child, and the beginning of His public ministry, during which, being
ripened in human resolution, He was intently devoting Himself to the
doing of His Father's will [ALFORD].
But the time of "coming" is *present;* not "when
He had come," but "when *coming* into the world";
so, in order to accord with ALFORD'S
view, "the world" must mean His PUBLIC
ministry: when coming, or about to come, into *public.* The
*Greek* verbs are in the past: "sacrifice . . . Thou *didst*
not wish, but a body Thou *didst* prepare for Me"; and,
"Lo, *I am come.*" Therefore, in order to harmonize
these times, the present *coming,* or about to come, with the
past, "A body Thou *didst* prepare for Me," we must
either explain as ALFORD,
or else, if we take the period to be *before* His actual arrival
in the world (the earth) or *incarnation,* we must explain the
*past* tenses to refer to God's *purpose,* which speaks of
what He designed from eternity as though it were already fulfilled.
"A body Thou didst prepare in Thy eternal counsel." This
seems to me more likely than explaining "coming into the world,"
"*coming into public,*" or entering on His public
ministry. David, in the fortieth Psalm (here quoted), reviews his
past troubles and God's having delivered him from them, and his
consequent desire to render willing obedience to God as more
acceptable than sacrifices; but the Spirit puts into his mouth
language finding its partial application to David, and its full
realization only in the divine Son of David. "The more any son
of man approaches the incarnate Son of God in position, or office, or
individual spiritual experience, the more directly may his holy
breathings in the power of Christ's Spirit be taken as utterances of
Christ Himself. Of all men, the prophet-king of Israel resembled and
foreshadowed Him the most" [ALFORD].
**a body hast thou prepared
me**—*Greek,* "Thou didst *fit* for Me a body."
"In Thy counsels *Thou didst determine to make for Me a body,*
to be given up to death as a sacrificial victim" [WAHL].
In the *Hebrew,* [Psalms 40:6](../../../kjv/psalms/40/6),
it is "mine ears hast thou opened," or "dug."
Perhaps this alludes to the custom of *boring the ear of a slave
who volunteers to remain under his master when he might be free.*
Christ's assuming a human *body,* in obedience to the Father's
will, in order to die the death of a slave ([Psalms 40:6](../../../kjv/psalms/40/6)), was virtually the same act of voluntary submission to
service as that of a slave suffering his ear to be bored by his
master. His *willing obedience to the Father's will* is what is
dwelt on as giving especial virtue to His sacrifice ([Hebrews 10:7](../../../kjv/hebrews/10/7);
[Hebrews 10:9](../../../kjv/hebrews/10/9); [Hebrews 10:10](../../../kjv/hebrews/10/10)).
The *preparing,* or *fitting of a body* for Him, is not
with a view to His mere incarnation, but to His expiatory *sacrifice*
([Hebrews 10:10](../../../kjv/hebrews/10/10)), as the *contrast*
to "sacrifice and offering" requires; compare also [Romans 7:4](../../../kjv/romans/7/4);
[Ephesians 2:16](../../../kjv/ephesians/2/16); [Colossians 1:22](../../../kjv/colossians/1/22).
More probably "opened mine ears" means *opened mine
inward ear,* so as to be attentively obedient to what God wills me
to do, namely, to assume the body He has prepared for me for my
sacrifice, so [Job 33:16](../../../kjv/job/33/16),
*Margin;* [Job 36:10](../../../kjv/job/36/10)
(doubtless the boring of a slave's "ear" was the symbol of
*such willing obedience*); [Job 36:10](../../../kjv/job/36/10), "The Lord God hath opened mine ear," that is,
made me *obediently* attentive as a slave to his master. Others
somewhat similarly explain, "Mine ears hast thou digged,"
or "*fashioned,*" not with allusion to [Job 36:10](../../../kjv/job/36/10), but to the true office of the ear—a willing, submissive
attention to the voice of God ([Isaiah 50:4](../../../kjv/isaiah/50/4);
[Isaiah 50:5](../../../kjv/isaiah/50/5)). The forming of the ear
implies the preparation of the body, that is, the incarnation; this
secondary idea, really in the *Hebrew,* though less prominent,
is the one which Paul uses for his argument. In either explanation
the idea of Christ taking on Him the form, and becoming *obedient
as a servant,* is implied. As He assumed a body in which to make
His self-sacrifice, so ought we *present* our *bodies a living
sacrifice* ([Romans 12:1](../../../kjv/romans/12/1)).

**6. burnt offerings**—*Greek,*
"*whole* burnt offerings."
**thou hast had no pleasure**—as
if these could in themselves atone for sin: God had pleasure in
(*Greek,* "approved," or "was *well pleased*
with") them, in so far as they were an act of obedience to His
positive command under the Old Testament, but not as having an
intrinsic efficacy such as Christ's sacrifice had. Contrast .

**7. I come**—rather, "I am
come" (see on [Hebrews 10:1](../../../kjv/hebrews/10/1)).
"Here we have the creed, as it were, of Jesus: '*I am come*
to fulfil the law,' [Matthew 5:17](../../../kjv/matthew/5/17); to
preach, [Mark 1:38](../../../kjv/mark/1/38); to call
sinners to repentance, [Luke 5:32](../../../kjv/luke/5/32);
to send a sword and to set men at variance, [Matthew 10:34](../../../kjv/matthew/10/34);
[Matthew 10:35](../../../kjv/matthew/10/35); I came down from
heaven to do the will of Him that sent me, [John 6:38](../../../kjv/john/6/38);
[John 6:39](../../../kjv/john/6/39) (so here, [Psalms 40:7](../../../kjv/psalms/40/7);
[Psalms 40:8](../../../kjv/psalms/40/8)); I am sent to the lost
sheep of the house of Israel, [Psalms 40:8](../../../kjv/psalms/40/8); I am come into this world for judgment, [Psalms 40:8](../../../kjv/psalms/40/8); I am come that they might have life, and might have it more
abundantly, [John 10:10](../../../kjv/john/10/10); to save
what had been lost, [Matthew 18:11](../../../kjv/matthew/18/11);
to seek and to save that which was lost, [Matthew 18:11](../../../kjv/matthew/18/11); compare [1 Timothy 1:15](../../../kjv/1-timothy/1/15); to
save men's lives, [Luke 9:56](../../../kjv/luke/9/56); to
send fire on the earth, [Luke 12:49](../../../kjv/luke/12/49);
to minister, [Matthew 20:28](../../../kjv/matthew/20/28); as "the
Light," [John 12:46](../../../kjv/john/12/46); to
bear witness unto the truth, [John 12:46](../../../kjv/john/12/46). See, reader, that thy Saviour obtain what He aimed at in
thy case. Moreover, do thou for thy part say, why thou art come here?
Dost thou, then, also, do the will of God? From what time? and in
what way?" [BENGEL].
When the two goats on the day of atonement were presented before the
Lord, that goat on which the lot of the Lord should fall was to be
offered as a sin offering; and that lot was lifted up on high in the
hand of the high priest, and then laid upon the head of the goat
which was to die; so the *hand* of God *determined* all
that was done to Christ. Besides the covenant of God with man through
Christ's blood, there was another covenant made by the Father with
the Son from eternity. The condition was, "If He shall make His
soul an offering for sin, He shall see His seed," &c. ([John 12:46](../../../kjv/john/12/46)). The Son accepted the condition, "Lo, I come to do
Thy will, O God" [BISHOP
PEARSON]. Oblation,
intercession, and benediction, are His three priestly offices.
**in the volume,**
&c.—literally, "the roll": the parchment manuscript
being wrapped around a cylinder headed with knobs. Here, the
Scripture "volume" meant is the fortieth Psalm. "By
this very passage 'written of Me,' I undertake to do Thy will
[namely, that I should die for the sins of the world, in order that
all who believe may be saved, not by animal sacrifices, [John 12:46](../../../kjv/john/12/46), but by My death]." This is the written contract of
Messiah (compare [Nehemiah 9:38](../../../kjv/nehemiah/9/38)),
whereby He engaged to be our surety. So complete is the inspiration
of all that is written, so great the authority of the Psalms, that
what David says is really what Christ then and there said.

**8. he**—Christ.
**Sacrifice,** c.—The
oldest manuscripts read, "*Sacrifices* and *offerings*"
(plural). This verse combines the two clauses previously quoted
distinctly, [Hebrews 10:5](../../../kjv/hebrews/10/5) [Hebrews 10:6](../../../kjv/hebrews/10/6),
in contrast to the sacrifice of Christ with which God was well
pleased.

**9. Then said he**—"At that
time (namely, when speaking by David's mouth in the fortieth Psalm)
He hath said." The rejection of the legal sacrifices involves,
as its concomitant, the voluntary offer of Jesus to make the
self-sacrifice with which God is well pleased (for, indeed, it was
God's own "will" that He *came to do* in offering it:
so that *this* sacrifice could not but be well pleasing to God).
**I come**—"I am
come."
**taketh away**—"sets
aside the first," namely, "the legal system of sacrifices"
which God wills not.
**the second**—"the
will of God" ([Hebrews 10:7](../../../kjv/hebrews/10/7);
[Hebrews 10:9](../../../kjv/hebrews/10/9)) that Christ should
redeem us by His self-sacrifice.

**10. By**—*Greek,* "In."
So "in," and "through," occur in the same
sentence, [1 Peter 1:22](../../../kjv/1-peter/1/22), "Ye
have purified your souls *in* obeying the truth *through*
the Spirit." Also, [1 Peter 1:5](../../../kjv/1-peter/1/5),
in the *Greek.* The "*in* (fulfilment of) which will"
(compare the use of *in,* [1 Peter 1:5](../../../kjv/1-peter/1/5), "wherein [in which grace] He hath made us accepted, in
the Beloved"), expresses the *originating* cause; "THROUGH
the offering . . . of Christ," the *instrumental* or
*mediatory* cause. The whole work of redemption flows from "the
will" of God the Father, as the First Cause, who decreed
redemption from before the foundation of the world. The "will"
here (*boulema*) is His *absolute sovereign will.* His
"good will" (*eudokia*) is a particular aspect of it.
**are sanctified**—once for
all, and as our *permanent state* (so the *Greek*). It is
the finished work of Christ in having sanctified us (that is, having
translated us from a state of unholy alienation into a state of
*consecration* to God, having "no more conscience of sin,"
[Hebrews 10:2](../../../kjv/hebrews/10/2)) once for all and
permanently, not the process of gradual sanctification, which is here
referred to.
**the body**—"prepared"
for Him by the Father ([Hebrews 10:5](../../../kjv/hebrews/10/5)).
As the atonement, or reconciliation, is by the blood of Christ ([Hebrews 10:5](../../../kjv/hebrews/10/5)), so our *sanctification* (consecration to God,
holiness and eternal bliss) is by the *body* of Christ ([Hebrews 10:5](../../../kjv/hebrews/10/5)). ALFORD quotes
the *Book of Common Prayer Communion Service,* "that our
sinful bodies may be *made clean by His body,* and our souls
washed through His most precious blood."
**once for all**— ([Hebrews 7:27](../../../kjv/hebrews/7/27);
[Hebrews 9:12](../../../kjv/hebrews/9/12); [Hebrews 9:26](../../../kjv/hebrews/9/26);
[Hebrews 9:28](../../../kjv/hebrews/9/28); [Hebrews 10:12](../../../kjv/hebrews/10/12);
[Hebrews 10:14](../../../kjv/hebrews/10/14)).

**11. And**—a new point of
contrast; the frequent repetition of the sacrifices.
**priest**—The oldest
manuscripts read, "high priest." Though he did not in
person stand "daily" offering sacrifices, he did so by the
subordinate priests of whom, as well as of all Israel, he was the
representative head. So "daily" is applied to the high
priests ([Hebrews 7:27](../../../kjv/hebrews/7/27)).
**standeth**—the attitude
of one ministering; in contrast to "*sat down* on the right
hand of God," [Hebrews 10:12](../../../kjv/hebrews/10/12),
said of Christ; the posture of one being ministered to as a king.
**which**—*Greek,*
"the which," that is, of such a kind as.
**take away**—utterly;
literally, "strip off all round." Legal sacrifices might,
*in part,* produce the sense of forgiveness, yet scarcely even
that (see on [Hebrews 10:1](../../../kjv/hebrews/10/1)); but
*entirely* to strip off one's guilt they never could.

**12. this man**—emphatic ().
**for ever**—joined in
*English Version* with "offered one sacrifice";
offered one sacrifice, the efficacy of which endures for ever;
literally. "continuously," (compare ). "The offering of Christ, once for all made, will
continue the one and only oblation for ever; no other will supersede
it" [BENGEL]. The
mass, which professes to be the frequent repetition of one and the
same sacrifice of Christ's body, is hence disproved. For not only is
Christ's body one, but also *His offering is one,* and that
inseparable from His suffering (). The mass would be much the same as the Jewish sacrifices
which Paul sets aside as abrogated, for they were anticipations of
the one sacrifice, just as Rome makes masses continuations of it, in
opposition to Paul's argument. A repetition would imply that the
former once-for-all offering of the one sacrifice was imperfect, and
so would be dishonoring to it ([Hebrews 10:2](../../../kjv/hebrews/10/2);
[Hebrews 10:18](../../../kjv/hebrews/10/18)). [Hebrews 10:18](../../../kjv/hebrews/10/18), on the contrary, says, "He hath PERFECTED
FOR EVER them that are sanctified." If Christ offered
Himself at the last supper, then He offered Himself again on the
cross, and there would be *two* offerings; but Paul says there
was only *one, once for all.* Compare *Note,* see on [Hebrews 10:18](../../../kjv/hebrews/10/18). *English Version* is favored by the usage in this
Epistle, of putting the *Greek* "for ever" after that
which it qualifies. Also, "one sacrifice for ever," stands
in contrast to "the same sacrifices oftentimes" ([Hebrews 10:18](../../../kjv/hebrews/10/18)). Also, [1 Corinthians 15:25](../../../kjv/1-corinthians/15/25);
[1 Corinthians 15:28](../../../kjv/1-corinthians/15/28), agrees with [Hebrews 10:12](../../../kjv/hebrews/10/12);
[Hebrews 10:13](../../../kjv/hebrews/10/13), taken as *English
Version,* not joining, as ALFORD
does, "for ever" with "sat down," for Jesus is to
*give up* the mediatorial throne "when all things shall be
subdued unto Him," and not to sit on it *for ever.*

**13. expecting**—"waiting."
*Awaiting* the execution of His Father's will, that all His foes
should be subjected to Him. The Son *waits* till the Father
shall "send Him forth to triumph over all His foes." He is
now *sitting* at rest (), invisibly reigning, and having His foes virtually, by
right of His death, subject to Him. His present *sitting* on the
unseen throne is a necessary preliminary to His coming forth to
subject His foes openly. He shall then come forth to a visibly
manifested kingdom and conquest over His foes. Thus He fulfils . This agrees with . He is, by His Spirit and His providence, now subjecting
His foes to Him in part (). The subjection of His foes *fully* shall be at His
second advent, and from that time to the general judgment (); then comes the subjection of Himself as Head of the
Church to the Father (the mediatorial economy ceasing when its end
shall have been accomplished), that God may be all in all. Eastern
conquerors used to tread on the necks of the vanquished, as Joshua
did to the five kings. So Christ's total and absolute conquest at His
coming is symbolized.
**be made his
footstool**—literally, "be placed (rendered) footstool of
His feet."
**his enemies**—Satan and
Death, whose strength consists in "sin"; this being taken
away ([Hebrews 10:12](../../../kjv/hebrews/10/12)), the power of
the foes is taken away, and their destruction necessarily follows.

**14. For**—The sacrifice being
"for ever" in its efficacy () needs no renewal.
**them that are
sanctified**—rather as *Greek,* "them that *are being*
sanctified." The sanctification (consecration to God) of the
elect ([1 Peter 1:2](../../../kjv/1-peter/1/2)) believers is
perfect in Christ once for all (see on [1 Peter 1:2](../../../kjv/1-peter/1/2)). (Contrast the law, [Hebrews 7:19](../../../kjv/hebrews/7/19);
[Hebrews 9:9](../../../kjv/hebrews/9/9); [Hebrews 10:1](../../../kjv/hebrews/10/1)).
The development of that sanctification is progressive.

**15.** The *Greek,* has
"moreover," or "now."
**is a witness**—of the
truth which I am setting forth. The Father's witness is given . The Son's, [Hebrews 10:5](../../../kjv/hebrews/10/5).
Now is added that of the Holy Spirit, called accordingly "the
Spirit of grace," [Hebrews 10:29](../../../kjv/hebrews/10/29).
The testimony of all Three leads to the same conclusion ([Hebrews 10:29](../../../kjv/hebrews/10/29)).
**for after that he had said
before**—The conclusion to the sentence is in [Hebrews 10:29](../../../kjv/hebrews/10/29), "*After* He had said before, This is the
covenant that I will make with them (*with the house of Israel,*
[Hebrews 8:10](../../../kjv/hebrews/8/10); here extended to the
spiritual Israel) . . . saith the Lord; I will put (literally,
'giving,' referring to the *giving* of the law; not now as then,
*giving into the hands,* but *giving*) My laws into their
hearts ('mind,' [Hebrews 8:10](../../../kjv/hebrews/8/10)) and
in their minds ('hearts,' [Hebrews 8:10](../../../kjv/hebrews/8/10)); I will *inscribe* (so the *Greek*) them (here He
omits the addition quoted in [Hebrews 8:10](../../../kjv/hebrews/8/10);
[Hebrews 8:11](../../../kjv/hebrews/8/11), *I will be to them a
God . . . and they shall not teach every man his neighbor . . .*),
and (that is, *after He had said the foregoing,* HE
THEN ADDS) their sins . . . will I remember no more." The
great object of the quotation here is to prove that, there being *in
the Gospel covenant,* "REMISSION
of sins" ([Hebrews 10:17](../../../kjv/hebrews/10/17)),
there is no more need of a sacrifice for sins. The object of the same
quotation in [Hebrews 8:8-13](../../../kjv/hebrews/8/8-13)
is to show that, there being a "NEW
covenant," the old is antiquated.

**18. where remission of these is**—as
there is under the Gospel covenant (). "Here ends the finale () of the great tripartite arrangement ([Hebrews 7:1-25](../../../kjv/hebrews/7/1-25);
[Hebrews 7:26-9](../../../kjv/hebrews/7/26-9); [Hebrews 9:13-10](../../../kjv/hebrews/9/13-10))
of the middle portion of the Epistle. Its great theme was Christ a
High Priest for ever after the order of Melchisedec. What it is to be
a high priest after the order of Melchisedec is set forth, [Hebrews 9:13-58](../../../kjv/hebrews/9/13-58), as contrasted with the Aaronic order. That Christ,
however, as High Priest, is Aaron's antitype in the true holy place,
by virtue of His self-sacrifice here on earth, and Mediator of a
better covenant, whose essential character the old only typified, we
learn, [Hebrews 7:26-9](../../../kjv/hebrews/7/26-9).
And that Christ's self-sacrifice, offered through the Eternal Spirit,
is of everlasting power, as contrasted with the unavailing cycle of
legal offerings, is established in the third part, [Hebrews 7:26-58](../../../kjv/hebrews/7/26-58); the first half of this last portion [[Hebrews 7:26-58](../../../kjv/hebrews/7/26-58)], showing that both our present possession of salvation,
and our future completion of it, are as certain to us as that He is
with God, ruling as a Priest and reigning as a King, once more to
appear, no more as a bearer of our sins, but in glory as a Judge. The
second half, [Hebrews 10:1-18](../../../kjv/hebrews/10/1-18),
reiterating the main position of the whole, the High Priesthood of
Christ, grounded on His offering of Himself—its kingly character
its eternal accomplishment of its end, confirmed by Psalms 40 and 110
and Jeremiah 31" [DELITZSCH
in ALFORD].

**19.** Here begins the third and
last division of the Epistle; *our duty now while waiting for the
Lord's second advent.* Resumption and expansion of the exhortation
([Hebrews 4:14-16](../../../kjv/hebrews/4/14-16); compare
[Hebrews 10:22](../../../kjv/hebrews/10/22); [Hebrews 10:23](../../../kjv/hebrews/10/23)
here) wherewith he closed the first part of the Epistle, preparatory
to his great doctrinal argument, beginning at [Hebrews 10:23](../../../kjv/hebrews/10/23).
**boldness**—"free
confidence," grounded on the consciousness that our sins have
been forgiven.
**to enter**—literally, "as
regards the entering."
**by**—*Greek,* "in";
it is *in* the blood of Jesus that our boldness to enter is
grounded. Compare [Ephesians 3:12](../../../kjv/ephesians/3/12), "*In*
whom we have boldness and access with confidence." It is His
having once for all entered as our Forerunner ([Ephesians 3:12](../../../kjv/ephesians/3/12)) and High Priest ([Ephesians 3:12](../../../kjv/ephesians/3/12)), making atonement for us with His blood, which is
continually there ([Hebrews 12:24](../../../kjv/hebrews/12/24))
before God, that gives us confident access. No priestly caste now
mediates between the sinner and his Judge. We may come *boldly*
with loving confidence, not with slavish fear, directly through
Christ, the only mediating Priest. The minister is not officially
nearer God than the layman; nor can the latter serve God at a
distance or by deputy, as the natural man would like. Each must come
for himself, and all are accepted when they come by the new and
living way opened by Christ. Thus all Christians are, in respect to
access directly to God, virtually high priests ([Hebrews 12:24](../../../kjv/hebrews/12/24)). They draw nigh in and through Christ, the only proper High
Priest ([Hebrews 7:25](../../../kjv/hebrews/7/25)).

**20. which,** c.—The antecedent
in the *Greek* is "the entering" not as *English
Version,* "way." Translate, "which (entering) He
has consecrated (not as though it were already existing, but *has
been the first to open,* INAUGURATED
*as a new thing;* see on , where the *Greek* is the same) for us (as) a new
(Greek, 'recent'; recently opened, [Romans 16:25](../../../kjv/romans/16/25);
[Romans 16:26](../../../kjv/romans/16/26)) and living way"
(not like the lifeless way through the law offering of the blood of
*dead* victims, but real, *vital,* and of perpetual
efficacy, because the *living* and *life-giving* Saviour is
that *way.* It is a *living hope* that we have, producing
not *dead,* but *living,* works). Christ, the first-fruits
of our nature, has ascended, and the rest is sanctified thereby.
"Christ's ascension is our promotion; and whither the glory of
the Head hath preceded, thither the hope of the body, too, is called"
[LEO].
**the veil**—As the *veil*
had to be passed *through* in order to enter the holiest place,
so the weak, human suffering *flesh* ([Romans 16:26](../../../kjv/romans/16/26)) of Christ's humanity (which veiled His God head) had to be
passed through by Him in entering the heavenly holiest place for us;
in putting off His *rent flesh,* the temple veil, its type, was
simultaneously rent from top to bottom ([Romans 16:26](../../../kjv/romans/16/26)). Not His *body,* but His weak suffering *flesh,*
was the veil; His body was the temple ([Romans 16:26](../../../kjv/romans/16/26)).

**21. high priest**—As a different
*Greek* term (*archiereus*) is used always elsewhere in
this Epistle for "high priest," translate as *Greek*
here, "A *Great* Priest"; one who is at once King and
"Priest on His throne" (); a royal Priest, and a priestly King.
**house of God**—the
spiritual house, the *Church,* made up of believers, whose home
is *heaven,* where Jesus now is ([Hebrews 12:22](../../../kjv/hebrews/12/22);
[Hebrews 12:23](../../../kjv/hebrews/12/23)). Thus, by "the
house of God," over which Jesus is, *heaven* is included in
meaning, as well as the *Church,* whose home it is.

**22.** ([Hebrews 4:16](../../../kjv/hebrews/4/16);
[Hebrews 7:19](../../../kjv/hebrews/7/19).)
**with a true heart**—without
hypocrisy; "in truth, and with a perfect heart"; a heart
thoroughly imbued with "the truth" ([Hebrews 7:19](../../../kjv/hebrews/7/19)).
**full assurance**— ([Hebrews 7:19](../../../kjv/hebrews/7/19)); with no doubt as to our acceptance when coming to God by
the blood of Christ. As "faith" occurs here, so "*hope,*"
and "*love,*" [Hebrews 10:23](../../../kjv/hebrews/10/23);
[Hebrews 10:24](../../../kjv/hebrews/10/24).
**sprinkled from**—that is,
sprinkled *so as to be cleansed* from.
**evil conscience**—a
consciousness of guilt unatoned for, and uncleansed away ([Hebrews 10:2](../../../kjv/hebrews/10/2);
[Hebrews 9:9](../../../kjv/hebrews/9/9)). Both the *hearts*
and the *bodies* are cleansed. The legal purifications were with
blood of animal victims and with water, and could only cleanse the
*flesh* ([Hebrews 9:13](../../../kjv/hebrews/9/13); [Hebrews 9:21](../../../kjv/hebrews/9/21)).
Christ's blood purifies the *heart* and conscience. The Aaronic
priest, in entering the holy place, washed with *water* ([Hebrews 9:21](../../../kjv/hebrews/9/21)) in the brazen laver. Believers, as priests to God, are once
for all washed in BODY (as distinguished from "hearts") at
baptism. As we have an immaterial, and a material nature, the
cleansing of both is expressed by "hearts" and "body,"
the inner and the outer man; so the whole man, material and
immaterial. The baptism of the body, however, is not the mere putting
away of material filth, nor an act operating by intrinsic efficacy,
but the sacramental seal, applied to the outer man, of a spiritual
washing ([1 Peter 3:21](../../../kjv/1-peter/3/21)). "Body"
(not merely "flesh," the *carnal* part, as [1 Peter 3:21](../../../kjv/1-peter/3/21)) includes the *whole* material man, which needs
cleansing, as being redeemed, as well as the soul. The body, once
polluted with sin, is washed, so as to be fitted like Christ's holy
body, and by His body, to be spiritually a pure and living offering.
On the "pure water," the symbol of consecration and
sanctification, compare [John 19:34](../../../kjv/john/19/34);
[1 Corinthians 6:11](../../../kjv/1-corinthians/6/11); [1 John 5:6](../../../kjv/1-john/5/6);
[Ezekiel 36:25](../../../kjv/ezekiel/36/25). The perfects "having
. . . hearts *sprinkled* . . . body (the *Greek* is
singular) *washed,*" imply a continuing state produced by a
once-for-all accomplished act, namely, our justification by faith
through Christ's blood, and consecration to God, sealed sacramentally
by the baptism of our body.

**23.** ([Hebrews 3:6](../../../kjv/hebrews/3/6);
[Hebrews 3:14](../../../kjv/hebrews/3/14); [Hebrews 4:14](../../../kjv/hebrews/4/14).)
**profession**—*Greek,*
"confession."
**our faith**—rather as
*Greek,* "our hope"; which is indeed *faith*
exercised as to the future inheritance. *Hope* rests on faith,
and at the same time quickens *faith,* and is the ground of our
bold *confession* ([1 Peter 3:15](../../../kjv/1-peter/3/15)).
Hope is similarly ([Hebrews 10:22](../../../kjv/hebrews/10/22))
connected with *purification* ([Hebrews 10:22](../../../kjv/hebrews/10/22)).
**without wavering**—without
declension ([Hebrews 3:14](../../../kjv/hebrews/3/14)),
"steadfast unto the end."
**he**—God is faithful to
His promises ([Hebrews 6:17](../../../kjv/hebrews/6/17); [Hebrews 6:18](../../../kjv/hebrews/6/18);
[Hebrews 11:11](../../../kjv/hebrews/11/11); [Hebrews 12:26](../../../kjv/hebrews/12/26);
[Hebrews 12:28](../../../kjv/hebrews/12/28); [1 Corinthians 1:9](../../../kjv/1-corinthians/1/9);
[1 Corinthians 10:13](../../../kjv/1-corinthians/10/13); [1 Thessalonians 5:24](../../../kjv/1-thessalonians/5/24);
[2 Thessalonians 3:3](../../../kjv/2-thessalonians/3/3); see also Christ's
promise, [John 12:26](../../../kjv/john/12/26)); but man
is too often unfaithful to his duties.

**24.** Here, as elsewhere, *hope*
and *love* follow *faith;* the Pauline triad of Christian
graces.
**consider**—with the mind
attentively fixed on "one another" (see on ), contemplating with continual consideration the characters
and wants of our brethren, so as to render mutual help and counsel.
Compare "consider," [Psalms 41:1](../../../kjv/psalms/41/1);
[Hebrews 12:15](../../../kjv/hebrews/12/15), "(All) looking
diligently lest *any* fail of the grace of God."
**to provoke**—*Greek,*
"*with a view to provoking* unto love," instead of
provoking to hatred, as is too often the case.

**25. assembling of ourselves
together**—The *Greek,* "*episunagoge,*" is
only found here and [2 Thessalonians 2:1](../../../kjv/2-thessalonians/2/1) (the
gathering together of the elect to Christ at His coming, [2 Thessalonians 2:1](../../../kjv/2-thessalonians/2/1)). The assembling or gathering of ourselves for Christian
communion in private and public, is an earnest of our being gathered
together to Him at His appearing. Union is strength; continual
assemblings together beget and foster *love,* and give good
opportunities for "provoking to good works," by "exhorting
one another" ([Hebrews 3:13](../../../kjv/hebrews/3/13)).
IGNATIUS says, "When
ye frequently, and in numbers meet together, the powers of Satan are
overthrown, and his mischief is neutralized by your likemindedness in
the faith." To neglect such assemblings together might end in
apostasy at last. He avoids the *Greek* term "*sunagoge,*"
as suggesting the Jewish *synagogue* meetings (compare [Hebrews 3:13](../../../kjv/hebrews/3/13)).
**as the manner of some
is**—"manner," that is, habit, custom. This gentle
expression proves he is not here as yet speaking of *apostasy.*
**the day approaching**—This,
the shortest designation of the day of the Lord's coming, occurs
elsewhere only in [1 Corinthians 3:13](../../../kjv/1-corinthians/3/13); a
confirmation of the Pauline authorship of this Epistle. The Church
being *in all ages* kept uncertain how soon Christ is coming,
*the day* is, and has been, in each age, practically always
near; whence, believers have been called on always to be watching for
it as nigh at hand. The Hebrews were now living close upon One of
those great types and foretastes of it, the destruction of Jerusalem
([Matthew 24:1](../../../kjv/matthew/24/1); [Matthew 24:2](../../../kjv/matthew/24/2)),
"the bloody and fiery dawn of the great day; that day is the day
of days, the ending day of all days, the settling day of all days,
the day of the promotion of time into eternity, the day which, for
the Church, breaks through and breaks off the night of the present
world" [DELITZSCH in
ALFORD].

**26.** Compare on this and
following verses, [Hebrews 6:4-8](../../../kjv/hebrews/6/4-8),
c. There the warning was that if there be not diligence in
progressing, a falling off will take place, and apostasy may ensue:
here it is, that if there be lukewarmness in Christian communion,
apostasy may ensue.
**if we sin**—*Greek*
present participle: if we be found *sinning,* that is, not
isolated acts, but a *state* of sin [ALFORD].
A violation not only of the *law,* but of the whole economy of
the New Testament ([Hebrews 10:28](../../../kjv/hebrews/10/28)
[Hebrews 10:29](../../../kjv/hebrews/10/29)).
**wilfully**—presumptuously,
*Greek* "willingly." After receiving "full
knowledge (so the *Greek,* compare [Hebrews 10:29](../../../kjv/hebrews/10/29)) of the truth," by having been "enlightened,"
and by having "tasted" a certain measure even of grace of
"the Holy Ghost" (the Spirit of truth, [Hebrews 10:29](../../../kjv/hebrews/10/29); and "the Spirit of grace," [Hebrews 10:29](../../../kjv/hebrews/10/29)): to *fall away* (as "sin" here means,
[Hebrews 3:12](../../../kjv/hebrews/3/12); [Hebrews 3:17](../../../kjv/hebrews/3/17);
compare [Hebrews 6:6](../../../kjv/hebrews/6/6)) and apostatize
([Hebrews 3:12](../../../kjv/hebrews/3/12)) to Judaism or
infidelity, is not a sin of *ignorance,* or error ("*out
of the way,*" the result) of infirmity, but a *deliberate
sinning* against the Spirit ([Hebrews 10:29](../../../kjv/hebrews/10/29);
[Hebrews 5:2](../../../kjv/hebrews/5/2)): *such* sinning,
where a consciousness of Gospel obligations not only was, but is
present: a sinning presumptuously and preseveringly against Christ's
redemption *for* us, and the Spirit of grace *in* us. "He
only who stands high can fall low. A lively reference in the soul to
what is good is necessary in order to be thoroughly wicked; hence,
man can be more reprobate than the beasts, and the apostate angels
than apostate man" [THOLUCK].
**remaineth no more
sacrifice**—For there is but ONE
Sacrifice that can atone for sin; they, after having fully known that
sacrifice, deliberately reject it.

**27. a certain**—an extraordinary
and indescribable. The indefiniteness, as of something *peculiar of
its kind,* makes the description the more terrible (compare *Greek,*
[James 1:18](../../../kjv/james/1/18)).
**looking for**—"expectation":
a later sense of the *Greek.* ALFORD
strangely translates, as the *Greek* usually means elsewhere,
"reception." The transition is easy from "giving a
reception to" something or someone, to "looking for."
Contrast the "expecting" (the very same *Greek* as
here), [Hebrews 10:13](../../../kjv/hebrews/10/13), which
refutes ALFORD.
**fiery indignation**—literally,
"zeal of fire." Fire is personified: glow or ardor of fire,
that is, of Him who is "a consuming fire."
**devour**—continually.

**28.** Compare [Hebrews 2:2](../../../kjv/hebrews/2/2);
[Hebrews 2:3](../../../kjv/hebrews/2/3); [Hebrews 12:25](../../../kjv/hebrews/12/25).
**despised**—"set at
naught" [ALFORD]:
utterly and heinously violated, not merely some minor detail, but *the
whole law and covenant;* for example, by idolatry ([Hebrews 12:25](../../../kjv/hebrews/12/25)). So here *apostasy* answers to such an utter
violation of the old covenant.
**died**—*Greek,*
"dies": the normal punishment of such transgression, then
still in force.
**without mercy**—literally,
"mercies": removal out of the pale of mitigation, or a
respite of his doom.
**under**—on the evidence
of.

**29. sorer**—*Greek,*
"worse," namely, "punishment" (literally,
"vengeance") than any mere temporal punishment of the body.
**suppose ye**—an appeal to
the Hebrews' reason and conscience.
**thought worthy**—by God
at the judgment.
**trodden under foot the Son of
God**—by "wilful" apostasy. So he treads under foot God
Himself who "glorified His *Son* as an high priest"
([Hebrews 5:5](../../../kjv/hebrews/5/5); [Hebrews 6:6](../../../kjv/hebrews/6/6)).
**an unholy thing**—literally,
"common," as opposed to "sanctified." No better
than the blood of a common man, thus involving the consequence that
Christ, in claiming to be God, was guilty of blasphemy, and so
deserved to die!
**wherewith he was
sanctified**—for Christ died even for him. "Sanctified,"
in the fullest sense, belongs only to the saved elect. But in some
sense it belongs also to those who have gone a far way in Christian
experience, and yet fall away at last. The higher such a one's past
Christian experiences, the deeper his fall.
**done despite unto**—by
repelling in *fact:* as "blasphemy" is despite in
*words* ([Mark 3:29](../../../kjv/mark/3/29)). "Of
the Jews who became Christians and relapsed to Judaism, we find from
the history of Uriel Acosta, that they required a blasphemy against
Christ. 'They applied to Him epithets used against Molech the
adulterous branch,' c." [THOLUCK].
**the Spirit of grace**—the
Spirit that confers grace. "He who does not accept the benefit,
insults Him who confers it. He hath made thee a son: wilt thou become
a slave? He has come to take up His abode with thee but thou art
introducing evil into thyself" [CHRYSOSTOM].
"It is the curse of evil eternally to propagate evil: so, for
him who profanes the Christ *without him,* and blasphemes the
Christ *within him,* there is subjectively no renewal of a
change of mind ([Hebrews 6:6](../../../kjv/hebrews/6/6)), and
objectively no new *sacrifice for sins*" ([Hebrews 6:6](../../../kjv/hebrews/6/6)) [THOLUCK].

**30. him**—God, who enters no
empty threats.
**Vengeance belongeth unto
me**—*Greek,* "To Me belongeth vengeance": exactly
according with *Paul's* quotation, , of the same text.
**Lord shall judge his
people**—in grace, or else anger, according as each deserves:
here, "judge," so as to punish the reprobate apostate;
there, "judge," so as to interpose in behalf of, and save
His people ([Deuteronomy 32:36](../../../kjv/deuteronomy/32/36)).

**31. fearful . . . to fall into the
hands**—It is good like David *to fall into the hands of God,*
rather than man, when one does so with filial *faith* in his
father's love, though God *chastises* him. "It is fearful"
to fall into His hands as a reprobate and presumptuous sinner doomed
to His just vengeance as Judge ().
**living God**—therefore
able to punish for ever ().

**32.** As previously he has warned
them by the awful end of apostates, so here he stirs them up by the
remembrance of their own former faith, patience, and self-sacrificing
love. So [Revelation 2:3](../../../kjv/revelation/2/3); [Revelation 2:4](../../../kjv/revelation/2/4).
**call to
remembrance**—habitually: so the present tense means.
**illuminated**—"enlightened":
come to "the knowledge of the truth" ([Revelation 2:4](../../../kjv/revelation/2/4)) in connection with baptism (see on [Revelation 2:4](../../../kjv/revelation/2/4)). In spiritual baptism, Christ, who is "the Light,"
is put on. "On the one hand, we are not to sever the sign and
the grace signified where the sacrifice truly answers its designs; on
the other, the glass is not to be mistaken for the liquor, nor the
sheath for the sword" [BENGEL].
**fight of**—that is,
*consisting of* afflictions.

**33.** The persecutions here
referred to seem to have been endured by the Hebrew Christians at
their first conversion, not only in Palestine, but also in Rome and
elsewhere, the Jews in every city inciting the populace and the Roman
authorities against Christians.
**gazing-stock**—as in a
*theater* (so the *Greek*): often used as the place of
punishment in the presence of the assembled multitudes. [Acts 19:29](../../../kjv/acts/19/29);
[1 Corinthians 4:9](../../../kjv/1-corinthians/4/9), "Made a *theatrical*
spectacle to the world."
**ye became**—of your own
accord: attesting your Christian sympathy with your suffering
brethren.
**companions of**—sharers
in affliction with.

**34. ye had compassion on me in my
bonds**—The oldest manuscripts and versions omit "me,"
and read, "Ye both sympathized with *those in bonds*
(answering to the last clause of ; compare [Hebrews 13:3](../../../kjv/hebrews/13/3);
[Hebrews 13:23](../../../kjv/hebrews/13/23); [Hebrews 6:10](../../../kjv/hebrews/6/10)),
and accepted (so the *Greek* is translated in [Hebrews 6:10](../../../kjv/hebrews/6/10)) with joy ([James 1:2](../../../kjv/james/1/2);
*joy* in tribulations, as exercising faith and other graces, [James 1:2](../../../kjv/james/1/2); and the pledge of the coming glory, [James 1:2](../../../kjv/james/1/2)) the plundering of your (own) goods (answering to the first
clause of [Hebrews 10:33](../../../kjv/hebrews/10/33))."
**in yourselves**—The
oldest manuscripts omit "in": translate, "knowing that
ye have *for* (or '*to*') *yourselves.*"
**better**—a heavenly ([Hebrews 10:33](../../../kjv/hebrews/10/33)).
**enduring**—not liable to
*spoiling.*
**substance**—possession:
peculiarly our own, if we will not *cast away* our birthright.

**35-37.** Consequent exhortation to
confidence and endurance, as Christ is soon coming.
**Cast not away**—implying
that they now have "confidence," and that it will not
withdraw of itself, unless they "cast it away" wilfully
(compare [Hebrews 3:14](../../../kjv/hebrews/3/14)).
**which**—*Greek,*
"the which": inasmuch as being such as.
**hath**—present tense: it
is as certain as if you had it in your hand ([Hebrews 3:14](../../../kjv/hebrews/3/14)). It hath in reversion.
**recompense of reward**—of
grace not of debt: a reward of a kind which no mercenary self-seeker
would seek: holiness will be its own reward; self-devoting
unselfishness for Christ's sake will be its own rich recompense (see
on [Hebrews 2:2](../../../kjv/hebrews/2/2); [Hebrews 2:2](../../../kjv/hebrews/2/2)).

**36. patience**—*Greek,*
"waiting endurance," or "enduring perseverance":
the kindred *Greek* verb in the *Septuagint,* , is translated, "*wait for* it" (compare ).
**after ye have done the will
of God**—"that whereas ye have done the will of God"
hitherto ([Hebrews 10:32-35](../../../kjv/hebrews/10/32-35)),
ye may now show also *patient, persevering endurance,* and so
"receive the promise," that is, the promised reward:
eternal life and bliss commensurate with our work of faith and love
([Hebrews 6:10-12](../../../kjv/hebrews/6/10-12)). We must
not only *do,* but also *suffer* ([Hebrews 6:10-58](../../../kjv/hebrews/6/10-58)). God first uses the *active* talents of His servants;
then polishes the other side of the stone, making the *passive*
graces shine, *patience, meekness,* c. It may be also
translated, "That ye may do the will of God, and receive,"
&c. [ALFORD]:
"patience" itself is a further and a persevering doing of
"God's will" otherwise it would be profitless and no real
grace ([Matthew 7:21](../../../kjv/matthew/7/21)). We should
look, not merely for individual bliss now and at death, but for the
great and general consummation of bliss of all saints, both in body
and soul.

**37, 38.** Encouragement to patient
endurance by consideration of the shortness of the time till Christ
shall come, and God's rejection of him that draws back, taken from
[Habakkuk 2:3](../../../kjv/habakkuk/2/3); [Habakkuk 2:4](../../../kjv/habakkuk/2/4).
**a little while**— ([Habakkuk 2:4](../../../kjv/habakkuk/2/4)).
**he that shall come**—literally,
"the Comer." In Habakkuk, it is *the vision* that is
said to be about to come. *Christ,* being the grand and ultimate
subject of all prophetical vision, is here made by Paul, under
inspiration, the subject of the Spirit's prophecy by Habakkuk, in its
final and exhaustive fulfilment.

**38. just**—The oldest
manuscripts and *Vulgate* read, "*my* just man."
God is the speaker: "He who is just in My sight." BENGEL
translates, "The just shall live by *my faith*":
answering to the *Hebrew,* ; literally, "the just shall live by the faith *of
Him,*" namely, *Christ,* the final subject of "the
vision," who "will not lie," that is, disappoint. Here
not merely the first beginning, as in , but the *continuance,* of the spiritual life of the
justified man is referred to, as opposed to declension and apostasy.
As the justified man receives his first spiritual life by faith, so
it is *by faith* that he *shall* continue to *live*
([Luke 4:4](../../../kjv/luke/4/4)). The *faith* meant
here is that fully developed living trust in the unseen ([Luke 4:4](../../../kjv/luke/4/4)) Saviour, which can keep men steadfast amidst persecutions
and temptations ([Luke 4:4](../../../kjv/luke/4/4)).
**but**—*Greek,*
"and."
**if*****any man*****draw back**—So the *Greek* admits: though it might also be
translated, as ALFORD
approves, "if *he* (the just man) draw back." Even so,
it would not disprove the final perseverance of saints. For "the
just man" in this latter clause would mean one seemingly, and in
part really, though not savingly, "just" or *justified:*
as in [Ezekiel 18:24](../../../kjv/ezekiel/18/24); [Ezekiel 18:26](../../../kjv/ezekiel/18/26).
In the *Hebrew,* this latter half of the verse stands first, and
is, "Behold, his soul which is lifted up, is not upright in
him." Habakkuk states the *cause* of drawing back: *a
soul lifted up,* and in self-inflated unbelief setting itself up
against God. Paul, by the Spirit, states the *effect,* it *draws
back.* Also, what in Habakkuk is, "His soul is not upright in
him," is in Paul, "My soul shall have no pleasure in him."
Habakkuk states the *cause,* Paul the effect: He who is not
right in his own soul, does not stand right with God; God has no
pleasure in him. BENGEL
translates Habakkuk, "His soul is not upright in *respect to
him,*" namely, Christ, the subject of "the vision,"
that is, *Christ has no pleasure in him* (compare [Ezekiel 18:26](../../../kjv/ezekiel/18/26)). Every flower in spring is not a fruit in autumn.

**39.** A Pauline elegant
turning-off from denunciatory warnings to charitable hopes of his
readers ([Romans 8:12](../../../kjv/romans/8/12)).
**saving of the soul**—literally,
"acquisition (or *obtaining*) of the soul." The
kindred *Greek* verb is applied to Christ's *acquiring* the
Church as the *purchase* of His blood ([Romans 8:12](../../../kjv/romans/8/12)). If we *acquire* or *obtain* our soul's
salvation, it is through Him who has obtained it for us by His
bloodshedding. "The unbelieving man *loses his soul:* for
not being God's, neither is he his own [compare [Matthew 16:26](../../../kjv/matthew/16/26);
[Luke 9:25](../../../kjv/luke/9/25)]: faith saves the soul
by linking it to God" [DELITZSCH
in ALFORD].

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