Hebrews 10:25 Komentář

The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice (Heb 10:1-6). II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them (Heb 10:7-18). III. He shows to believers the honours and dignities of their state, and calls them to suitable duties (Heb 10:19 to the end).

INTRODUCTION TO HEBREWS 10 In this chapter the apostle pursues his argument, showing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ's, which he closes with suitable exhortations to faith on Christ, as the alone high priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved, from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them, Heb 10:1, but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is an impossible thing that the blood of slain beasts should take away sin, Heb 10:3 moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Psa 40:6 by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless, Heb 10:5 and this leads the apostle to discourse of the excellency of Christ's sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfilment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins are expiated, Heb 10:9 and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but one sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection, Heb 10:11 and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jer 31:33 relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it, Heb 10:15 and from hence, the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ's priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God, is in the sincerity of their hearts, in a plerophory of faith, an high and full exercise of it, and impurity of soul and body: the motives or encouragements to it are taken from their having boldness and liberty to enter by faith into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through, the flesh of Christ; and from their having such an high priest over the house of God as he is, Heb 10:19, and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people, Heb 10:23 and then to consider one another in their church relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works, Heb 10:24, and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand, Heb 10:25 and in order to deter from apostasy, which is expressed by a sinning wilfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ, Heb 10:26 the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shown them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit, Heb 10:28, and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deu 32:35 and a dreadful thing it is to fall into his hands, Heb 10:30. But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance, Heb 10:32 wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward, Heb 10:35 and as patience is necessary, it is right to exercise it under sufferings for Christ's sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is, it is but a little while and Christ will come and put an end to all the sufferings of his people, Heb 10:36 and that faith should be in exercise, is proved from a divine testimony, Hab 2:4 and so must be pleasing to God, when the contrary is highly resented by him, Heb 10:38 and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved, Heb 10:39.

But a certain fearful looking for of judgment,.... Either of some outward visible judgment in this life, which sometimes falls on such persons; or of the particular judgment which immediately follows after death; or of the universal judgment, after the resurrection, and the dreadful sentence of condemnation which will then pass, and be immediately executed; and which will be done by Christ, and according to truth, and in strict justice; it is certain, and there will be no escaping it, for it will be general. Now there is in this life an expectation in men of a future judgment, and in wicked men it is a fearful one; it is dreaded by them, and more especially in such men before described, when their consciences are awakened; it is a very dreadful one, inexpressibly so: and fiery indignation, which shall devour the adversaries; which is to be understood, not of the fire of purgatory, for this is after judgment, that is pretended to be before it; this devours, that only purges, according to the Papists; this is for adversaries, that, as is supposed, is for friends: but perhaps some fiery judgment, expressive of the wrath and indignation of God, such as befell Sodom and Gomorrah, the two sons of Aaron, Nadab, and Abihu, and the men that rose up with Korah against Moses and Aaron: or rather the fire of hell, which is not corporeal and material, but is the wrath of God let down into the conscience; which shows the vile nature of sin, the strictness of God's justice, and the intolerableness of future punishment: and this is said to "devour the adversaries"; not only open ones, but secret, underhanded enemies, as the word here signifies; as such apostates are, before described, to God, and Christ, and the Spirit; to the Gospel, its doctrine, discipline, and ordinances; and to the children of God, and to the power of godliness in them: and with the fire of God's wrath they shall be devoured; not so as to be annihilated, but shall be eternally destroyed, both soul and body; that is, everlastingly punished, or punished with everlasting destruction.

Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. On this account are they unfit for use.

"Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as ye see the day approaching." What is, "not forsaking the assembling of ourselves together"? He knew that much strength arises from being together and assembling together. "For where two or three are gathered together in My name, there am I in the midst of them"; and again, "That they may be One, as we also are"; and, "They had all one heart and one soul." And not this only, but also because love is increased by the gathering of ourselves together; and love being increased, of necessity the things of God must follow also. "And earnest prayer was made by the people." "As the manner of some is." Here he not only exhorted, but also blamed them. Then he adds the perfect thing, love. "Not forsaking the assembling of ourselves together," which some (he says) do, and divide the assemblies. For "a brother helped by a brother is as a strong city."

It is not separation but assiduous effort at unity that is the work of love.

"And let us consider one another," he says, for we are brothers, as there is one flock under one shepherd. For this will increase the love among us.

But let us consider around these things, whose curiosity and inquiry and consideration sharpen and incite love: this, however, is done by those who bear nothing wrong about each other, but reject everything in a good and healthier direction, even those things that seem to be faults.

"to provoke unto love." To stir up and increase love for one another. "and good works." And to provoke each other to zeal in good works. "not forsaking the assembling of ourselves together." For to always come together in the same place is a source of love. Therefore, it prohibits separation. For the work of love is not division, but the exact union. He called the assembly the harmony.

"but encouraging one another." Whom? The assembly of ourselves, that is, each other. For we must receive the assembly of ourselves in common. And the encouragement of the assembly is the willingness to be joined together for a long time.

In another way. "but encouraging." To the weaker ones, obviously. And so much, he says, we ought to be more in need of love and good works, as the day of judgment draws nearer. This was also a comfort for them, having been tested by temptations.

"But encouraging." Whom? "Their gathering together," that is, one another. For that is how "the gathering together" is commonly understood. And the comfort of the assembly becomes for them a way to be eagerly renewed and in a short space of time.

He knows that the common assembly gives birth to love, therefore he urges not to forsake the assembly and not to start divisions and unlawful gatherings, "for where two or three are gathered together in My name, there am I in the midst of them" (Matt. 18:20). The prayer of the Church even loosed Peter from his bonds and freed him from prison (Acts 12:5–10). Here he makes a rebuke to those who separate themselves. That is, comforting one another and instructing one another, and teaching, and persuading. "A brother helps a brother and says: be strong!" (see Isa. 41:6). Of the day of death. For as long as we, he says, have not yet departed from this world, why should we be separated from one another? This was a consolation for them, weary under the burden of trials, as he also says in another place: "The Lord is near; do not be anxious about anything" (Phil. 4:5–6).

512. – Then he removes the contrary of charity when he says, not neglecting to meet together. For since charity is love, whose function is to unite, because, as Dionysius says, love is a uniting force: 'That they may be one, even as we are one… and the world may know that you have loved them as you have also loved me' (Jn. 17:22); therefore, to withdraw from one another is directly opposed to charity. Hence, he says, not neglecting to meet together in the assembly, namely, of the Church, which some forsake in three ways: first, by apostasy from the faith because of persecutions. These are signified by those of whom it is said (Jn. 6:67) that 'they went back; and walked no more with him'; 'When there arise tribulation and persecution because of the word, he is presently scandalized' (Mt. 13:21); 'They believe for a while, and in time of temptation they fall away' (Lk. 8:13). Secondly, wicked prelates who leave the sheep in danger: 'The hireling flees, because he is a hireling' (Jn. 10:13). But others from pride, because, since they could be useful for ruling, they separate themselves from the others on a note of pride: 'These are they, who separate themselves, sensual men, having not the spirit' (Jude 1:19) as though under the pretext of higher perfection. Perhaps there were such at that time also; hence, he continues, as is the habit of some, against whom it says in 1 Corinthians (11:16): 'If any man seems to be contentious, we have no such custom, nor the church of God.' Then he adds what they should do, saying, but encouraging one another; as if to say: if you observe that your companion is not behaving well, do not desert him, but console him, not as those who forsake the assembly, of whom he says, as some do. 513. – Then (v. 25b) he gives the reason for this. For someone could say: Why should we make progress in the faith? Because a natural movement, the closer it gets to its goal, the more intense it becomes, whereas the opposite is true of a forced movement. But grace inclines in the manner of nature; therefore, he says, not neglecting, as some do, but encouraging; and this all the more as you see the day, i.e., the end, approaching: 'The night is passed, and the day is at hand' (Rom. 13:12); 'The path of the just, as a shining light, goes forward and increases even to perfect day' (Pr. 4:18).

The insufficiency of the legal sacrifices to take away sin, Heb 10:1-4. The purpose and will of God, as declared by the Psalmist, relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, Heb 10:5-10. Comparison between the priesthood of Christ and that of the Jews, Heb 10:11-14. The new covenant which God promised to make, and the blessings of it, Heb 10:15-17. The access which genuine believers have to the holiest by the blood of Jesus, Heb 10:18-20. Having a High Priest over the Church of God, we should have faith, walk uprightly, hold fast our profession, exhort and help each other, and maintain Christian communion, Heb 10:21-25. The danger and awful consequences of final apostasy, Heb 10:26-31. In order to our perseverance, we should often reflect on past mercies, and the support afforded us in temptations and afflictions; and not cast away our confidence, for we shall receive the promise if we patiently fulfill the will of God, Heb 10:32-37. The just by faith shall live; but the soul that draws back shall die, Heb 10:38. The apostle's confidence in the believing Hebrews, Heb 10:39.

Not forsaking the assembling of ourselves - Επισυναγωγην ἑαυτων. Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament, (Th2 2:1), and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private. For fear of persecution, it seems as if some had deserted these meetings, καθως εθος τισιν, as the custom of certain persons is. They had given up these strengthening and instructive means, and the others were in danger of following their example. The day approaching - Την ἡμεραν· That day - the time in which God would come and pour out his judgments on the Jewish nation. We may also apply it to the day of death and the day of judgment. Both of these are approaching to every human being. He who wishes to be found ready will carefully use every means of grace, and particularly the communion of saints, if there be even but two or three in the place where he lives, who statedly meet together in the name of Christ. Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy. To prevent this latter, the apostle speaks the awful words following. See at the end of this chapter (Heb 10:39 (note)).

CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) 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 Heb 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare Co2 3:13-14, Co2 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" (Heb 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 (Heb 8:5). 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-- (Heb 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." Col 2:17 calls legal ordinances "the shadow," and Christ "the body." never--at any time (Heb 10:11). 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, Heb 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 Heb 9:9).

assembling of ourselves together--The Greek, "episunagoge," is only found here and Th2 2:1 (the gathering together of the elect to Christ at His coming, Mat 24:31). 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" (Heb 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 Rev 2:9). 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 Co1 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 (Mat 24:1-2), "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].